Text -- Proverbs 11:2-31 (NET)

11:2 When pride comes, then comes disgrace, but with humility comes wisdom. 11:3 The integrity of the upright guides them, but the crookedness of the unfaithful destroys them. 11:4 Wealth does not profit in the day of wrath, but righteousness delivers from mortal danger. 11:5 The righteousness of the blameless will make straight their way, but the wicked person will fall by his own wickedness. 11:6 The righteousness of the upright will deliver them, but the faithless will be captured by their own desires. 11:7 When a wicked person dies, his expectation perishes, and the hope of his strength perishes. 11:8 The righteous person is delivered out of trouble, and the wicked turns up in his stead. 11:9 With his speech the godless person destroys his neighbor, but by knowledge the righteous will be delivered. 11:10 When the righteous do well, the city rejoices; when the wicked perish, there is joy. 11:11 A city is exalted by the blessing provided from the upright, but it is destroyed by the counsel of the wicked. 11:12 The one who denounces his neighbor lacks wisdom, but the one who has discernment keeps silent. 11:13 The one who goes about slandering others reveals secrets, but the one who is trustworthy conceals a matter. 11:14 When there is no guidance a nation falls, but there is success in the abundance of counselors. 11:15 The one who puts up security for a stranger will surely have trouble, but whoever avoids shaking hands will be secure. 11:16 A generous woman gains honor, and ruthless men seize wealth. 11:17 A kind person benefits himself, but a cruel person brings himself trouble. 11:18 The wicked person earns deceitful wages, but the one who sows righteousness reaps a genuine reward. 11:19 True righteousness leads to life, but the one who pursues evil pursues it to his own death. 11:20 The Lord abhors those who are perverse in heart, but those who are blameless in their ways are his delight. 11:21 Be assured that the evil person will certainly be punished, but the descendants of the righteous will not suffer unjust judgment. 11:22 Like a gold ring in a pig’s snout is a beautiful woman who rejects discretion. 11:23 What the righteous desire leads only to good, but what the wicked hope for leads to wrath. 11:24 One person is generous and yet grows more wealthy, but another withholds more than he should and comes to poverty. 11:25 A generous person will be enriched, and the one who provides water for others will himself be satisfied. 11:26 People will curse the one who withholds grain, but they will praise the one who sells it. 11:27 The one who diligently seeks good seeks favor, but the one who searches for evil– it will come to him. 11:28 The one who trusts in his riches will fall, but the righteous will flourish like a green leaf. 11:29 The one who troubles his family will inherit nothing, and the fool will be a servant to the wise person. 11:30 The fruit of the righteous is like a tree producing life, and the one who wins souls is wise. 11:31 If the righteous are recompensed on earth, how much more the wicked sinner!

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Pro 11:8

Into trouble.

Wesley: Pro 11:9

From the infection of the hypocrite's evil counsel.

Wesley: Pro 11:11

Wherewith they bless the city, by their sincere prayers, and wise and wholesome counsels.

Wesley: Pro 11:11

By their curses, and oaths, and blasphemies, and wicked counsels.

Wesley: Pro 11:12

Which he shews by contemptuous or reproachful expressions.

Wesley: Pro 11:12

Forbears all such expressions, and silently and patiently bears those reproaches.

Wesley: Pro 11:13

Such things as were committed to his trust with a charge of secrecy.

Wesley: Pro 11:16

A woman endued with the grace of God.

Wesley: Pro 11:16

Or, holdeth fast her honour, or reputation.

Wesley: Pro 11:18

A work which will deceive his expectation.

Wesley: Pro 11:18

That worketh it with constancy, and diligence.

Wesley: Pro 11:21

Though they are fortified against God's judgments by a numerous issue and kindred, and friends, and by mutual and strong combinations.

Wesley: Pro 11:21

Not only their persons, but their children.

Wesley: Pro 11:22

"Of beauty vain, of virtue void, What art thou in the sight of God? A slave to every base desire, A creature wallowing in the mire. Go, gaudy pageant of a day, Thy folly, with thy face display: Set all thy charms and graces out, And shew - the Jewel in thy snout!"

Wesley: Pro 11:23

The desires and expectations of the righteous shall end in their happiness, but the desires and expectations of the wicked men shall be disappointed, and end in the wrath of God.

Wesley: Pro 11:24

That gives liberally.

Wesley: Pro 11:24

Through God's blessing upon his estate.

Wesley: Pro 11:24

By God's providence secretly blasting his estate.

Wesley: Pro 11:25

Shall be enriched both with temporal and spiritual blessings.

Wesley: Pro 11:26

holdeth corn - In a time of scarcity.

Wesley: Pro 11:26

Upon reasonable terms.

Wesley: Pro 11:27

To do good to all men.

Wesley: Pro 11:27

With God and men.

Wesley: Pro 11:29

He who brings trouble upon himself and children, either by prodigality, or by restless endeavours to heap up riches.

Wesley: Pro 11:29

Shall be as unable to keep what he gets as a man is to hold the wind in his hand.

Wesley: Pro 11:30

His discourses and his whole conversation, is like the fruit of the tree of life.

Wesley: Pro 11:30

That gains souls to God.

Wesley: Pro 11:31

Punished for his sins.

JFB: Pro 11:2

Self-conceit is unteachable; the humble grow wise (compare Pro 16:18; Pro 18:12).

JFB: Pro 11:3

To lead, as a shepherd (Pro 6:7; Psa 78:52).

JFB: Pro 11:3

Ill-nature.

JFB: Pro 11:3

With violence.

JFB: Pro 11:4

(Compare Pro 10:2).

JFB: Pro 11:4

That is, of God.

JFB: Pro 11:5

Or, "make plain"; wicked ways are not plain (Pro 13:17).

JFB: Pro 11:6

That is, from evil, which the wicked suffer by their own doings (Pro 5:22; Psa 9:16).

JFB: Pro 11:7

For death cuts short all his plans (Luk 16:25).

JFB: Pro 11:7

Better, "hope of wealth," or "power" (compare Isa 40:29, Hebrew). This gives an advance on the sentiment of the first clause. Even hopes of gain die with him.

JFB: Pro 11:8

Perhaps the trouble prepared by the wicked, and which he inherits (compare Pro 11:6).

JFB: Pro 11:9

(Compare Psa 35:16; Dan 11:32). The just is saved by superior discernment.

JFB: Pro 11:10-11

The last may be a reason for the first. Together, they set forth the relative moral worth of good and bad men.

JFB: Pro 11:11

Implying active benevolence.

JFB: Pro 11:12

Or, "reviles," a course contrasted with the prudent silence of the wise.

JFB: Pro 11:12

As if neither hearing nor telling.

JFB: Pro 11:13

(Compare Margin), one trading as a peddler in scandal, whose propensity to talk leads him to betray confidence.

JFB: Pro 11:14

The art of governing (Pro 1:5).

JFB: Pro 11:14

Literally, "one giving counsel"; the participle used as a collective.

JFB: Pro 11:15

(Compare Pro 6:1).

JFB: Pro 11:15

(Compare Margin), the actors put for the action, which may be lawfully hated.

JFB: Pro 11:16

Or literally, "lay hold of as a support." Honor is to a feeble woman thus as valuable as riches to men.

JFB: Pro 11:17

Kind to others; opposed to cruel. Such benefit themselves by doing good to others (compare Pro 24:5), while the cruel injure themselves as well as others.

JFB: Pro 11:17

That is, his body, by penuriousness (Col 2:23).

JFB: Pro 11:18

Or, "wages," which fail to satisfy, or flee away (Pro 10:2; Pro 23:5).

JFB: Pro 11:18

Or, "gain," as from trading (Hos 10:12; Gal 6:8-9).

JFB: Pro 11:19

Inference from Pro 11:18 (compare Pro 11:5-6; Pro 10:16).

JFB: Pro 11:20

(Compare Pro 11:5).

JFB: Pro 11:20

As in Pro 2:15, opposed to the simplicity and purity of the upright.

JFB: Pro 11:20

Or, "conduct."

JFB: Pro 11:21

The combined power of the wicked cannot free them from just punishment, while the unaided children of the righteous find deliverance by reason of their pious relationship (Psa 37:25-26).

JFB: Pro 11:22

Jewels were often suspended from the nose (Gen 24:47; Isa 3:21). Thus adorned, a hog disgusts less than a fair and indiscreet woman.

JFB: Pro 11:23

(Compare Pro 10:28).

JFB: Pro 11:23

Is that of God.

JFB: Pro 11:24-31

The scope of the whole is a comment on Pro 11:23. Thus liberality, by God's blessing, secures increase, while penuriousness, instead of expected gain, procures poverty.

JFB: Pro 11:25

(Compare Margin).

JFB: Pro 11:25

Prospers (Pro 28:25; Deu 32:15; Luk 6:38).

JFB: Pro 11:25

A common figure for blessing.

JFB: Pro 11:26

Another example of the truth of Pro 11:23; the miser loses reputation, though he saves corn.

JFB: Pro 11:26

That is, at a fair price.

JFB: Pro 11:27

That is, of others.

JFB: Pro 11:27

Implying success.

JFB: Pro 11:28

(Compare Pro 10:15; Psa 49:6; 1Ti 6:17).

JFB: Pro 11:28

(Psa 1:3; Jer 17:8).

JFB: Pro 11:29

As Pro 15:27 explains, by greediness for gain (compare Pro 11:17).

JFB: Pro 11:29

Even successful, his gains are of no real value. So the fool, thus acting, either comes to poverty, or heaps up for others.

JFB: Pro 11:30

Blessings to others proceed from the works of the righteous (Pro 3:18).

JFB: Pro 11:30

(Compare Margin) to do them good as opposed to Pro 6:25; Eze 13:18 (compare Luk 5:10).

JFB: Pro 11:31

Thus calling attention to the illustrations (compare Pro 11:23), the sentiment of which is confirmed even in time, not excluding future rewards and punishments.

Clarke: Pro 11:2

When pride cometh - The proud man thinks much more of himself than any other can do; and, expecting to be treated according to his own supposed worth, which treatment he seldom meets with, he is repeatedly mortified, ashamed, confounded, and rendered indignant

Clarke: Pro 11:2

With the lowly - צנועים tsenuim , ταπεινων, the humble, the modest, as opposed to the proud, referred to in the first clause. The humble man looks for nothing but justice; has the meanest opinion of himself; expects nothing in the way of commendation or praise; and can never be disappointed but in receiving praise, which he neither expects nor desires.

Clarke: Pro 11:4

Riches profit not in the day of wrath - Among men they can do all things; but they cannot purchase the remission of sins, nor turn aside the wrath of God when that is poured out upon the opulent transgressor.

Clarke: Pro 11:7

When a wicked man dieth - Hope is a great blessing to man in his present state of trial and suffering; because it leads him to expect a favorable termination of his ills. But hope was not made for the wicked; and yet they are the very persons that most abound in it! They hope to be saved, and get at last to the kingdom of God; though they have their face towards perdition, and refuse to turn. But their hope goes no farther than the grave. There the wicked man’ s expectation is cut off, and his hope perishes. But to the saint, the penitent, and the cross-bearers in general, what a treasure is hope! What a balm through life!

Clarke: Pro 11:8

The wicked cometh in his stead - Often God makes this distinction; in public calamities and in sudden accidents he rescues the righteous, and leaves the wicked, who has filled up the measure of his iniquities, to be seized by the hand of death. Justice, then, does its own work; for mercy has been rejected.

Clarke: Pro 11:9

A hypocrite with his mouth - חנף chaneph might be better translated infidel than hypocrite. The latter is one that pretends to religion; that uses it for secular purposes. The former is one who disbelieves Divine revelation, and accordingly is polluted, and lives in pollution. This is properly the force of the original word. Such persons deal in calumny and lies, and often thus destroy the character of their neighbor. Besides, they are very zealous in propagating their own infidel notions; and thus, by this means, destroy their neighbor; but the experimental knowledge which the just have of God and his salvation prevents them from being ensnared.

Clarke: Pro 11:10

When it goeth well - An upright, pious, sensible man is a great blessing to the neighborhood where he resides, by his example, his advice, and his prayers. The considerate prize him on these accounts, and rejoice in his prosperity. But when the wicked perish, who has been a general curse by the contagion of his example and conversation, there is not only no regret expressed for his decease, but a general joy because God has removed him.

Clarke: Pro 11:12

He that is void of wisdom - A foolish man is generally abundant in his censures; he dwells on the defects of his neighbor, and is sure to bring them into the most prominent view. But a man of understanding - a prudent, sensible man, hides those defects wherever he can, and puts the most charitable construction on those which he cannot conceal.

Clarke: Pro 11:13

A talebearer - הולך רכיל holech rachil , the walking busybody, the trader in scandal

Clarke: Pro 11:13

Revealeth secrets - Whatever was confided to him he is sure to publish abroad. The word means a hawker, or travelling chapman. Such are always great newsmongers; and will tell even their own secrets, rather than have nothing to say.

Clarke: Pro 11:15

He that is surety for a stranger shall smart for it - He shall find evil upon evil in it. See on Pro 6:1 (note).

Clarke: Pro 11:16

A gracious woman retaineth honor - Instead of this clause, the Septuagint have, Γυνη ευχαριστος εγειρει ανδρι δοζαν, "A gracious woman raiseth up honor to the man;" Θρονος δε ατιμιας γυνη μισουσα δικαια, "But she that hateth righteous things is a throne of dishonor."A good wife is an honor to her husband; and a bad wife is her husband’ s reproach: if this be so, how careful should a man be whom he marries!

Clarke: Pro 11:17

The merciful man doeth good to his own soul - Every gracious disposition is increased while a man is exercised in showing mercy. No man can show an act of disinterested mercy without benefiting his own soul, by improving his moral feeling

Clarke: Pro 11:17

But he that is cruel troubleth his own flesh - We seldom see a peevish, fretful, vindictive man either in good health, or good plight of body. I have often heard it observed of such, "He frets his flesh off his bones."

Clarke: Pro 11:18

Worketh a deceitful work - An unstable work; nothing is durable that he does, except his crimes.

Clarke: Pro 11:19

Righteousness tendeth to life - True godliness promotes health, and is the best means of lengthening out life; but wicked men live not out half their days.

Clarke: Pro 11:21

Though hand join in hand - Let them confederate as they please, to support each other, justice will take care that they escape not punishment. The Hindoos sometimes ratify an engagement by one person laying his right hand on the hand of another - Ward.

Clarke: Pro 11:22

A jewel of gold in a swine’ s snout - That is, beauty in a woman destitute of good breeding and modest carriage, is as becoming as a gold ring on the snout of a swine. Coverdale translates thus: "A fayre woman without discrete maners, is like a ringe of golde in a swyne’ s snoute."In Asiatic countries the nose jewel is very common: to this the text alludes.

Clarke: Pro 11:24

There is that scattereth, and yet increaseth - The bountiful man, who gives to the poor, never turning away his face from any one in distress, the Lord blesses his property and the bread is multiplied in his hand. To the same purpose the following verse.

Clarke: Pro 11:25

The liberal soul shall be made fat - He who gives to the distressed, in the true spirit of charity, shall get a hundred fold from God’ s mercy. How wonderful is the Lord! He gives the property, gives the heart to use it aright, and recompenses the man for the deed though all the fruit was found from himself

Clarke: Pro 11:25

He that watereth - A man who distributes in the right spirit gets more good himself than the poor man does who receives the bounty. Thus it is more blessed to give than to receive.

Clarke: Pro 11:26

He that withholdeth corn - Who refuses to sell because he hopes for a dearth, and then he can make his own price

Clarke: Pro 11:26

The people shall curse him - Yes, and God shall curse him also; and if he do not return and repent, he will get God’ s curse, and the curse of the poor, which will be a canker in his money during time, and in his soul throughout eternity.

Clarke: Pro 11:29

Shalt inherit the wind - He who dissipates his property by riotous living, shall be as unsatisfied as he who attempts to feed upon air.

Clarke: Pro 11:30

The fruit of the righteous is a tree of life - עץ חיים ets chaiyim , "the tree of lives."It is like that tree which grew in the paradise of God; increasing the bodily and mental vigor of those who ate of it

Clarke: Pro 11:30

He that winneth souls is wise - Wisdom seeks to reclaim the wanderers; and he who is influenced by wisdom will do the same.

Clarke: Pro 11:31

Behold, the righteous shall be recompensed in the earth, etc. - The Septuagint, Syrian, and Arabic read this verse as follows: "And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?"And this St, Peter quotes literatim , 1Pe 4:18 (note), where see the note.

Defender: Pro 11:29

This phrase, "inherit the wind," was appropriated as the title for a motion picture about the infamous Scopes evolution trial."

Defender: Pro 11:30

See note on Pro 3:18 for the figurative uses in Proverbs for the "tree of life."

Defender: Pro 11:30

This favorite verse of soul-winners relates the "taking of souls" to true wisdom and righteousness, both of which are associated with the "tree of life.""

TSK: Pro 11:2

pride : Pro 3:34, Pro 3:35, Pro 16:18, Pro 16:19; Dan 4:30-32; Luk 14:8-11, Luk 18:14

but : Pro 15:33; 1Co 8:1, 1Co 8:2

TSK: Pro 11:3

The integrity : Pro 11:5, Pro 13:6; Psa 25:21, Psa 26:1; Joh 7:17

the perverseness : Pro 21:7, Pro 28:18; Ecc 7:17; Isa 1:28

TSK: Pro 11:4

Riches : Pro 10:2; Job 36:18, Job 36:19; Psa 49:6-8; Eze 7:19; Zep 1:18; Mat 16:26; Luk 12:20

but : Pro 12:28; Gen 7:1; Rom 5:17; 1Ti 4:8

TSK: Pro 11:5

direct : Heb. rectify, Pro 11:3, Pro 1:31, Pro 1:32, Pro 5:22; 2Sa 17:23; Est 7:3-10; Psa 9:15, Psa 9:16; Mat 27:4, Mat 27:5

TSK: Pro 11:6

righteousness : Gen 30:33, Gen 31:37; 1Sa 12:3, 1Sa 12:4

but : Pro 5:22; 1Ki 2:32, 1Ki 2:33, 1Ki 2:44; Psa 7:16; Ecc 10:8

TSK: Pro 11:7

Pro 10:28, Pro 14:32; Exo 15:9, Exo 15:10; Job 8:13, Job 8:14, Job 11:20; Psa 146:4; Eze 28:9; Luk 12:19, Luk 12:20

TSK: Pro 11:8

Pro 21:18; Est 7:9, Est 7:10; Isa 43:3, Isa 43:4; Dan 6:23, Dan 6:24

TSK: Pro 11:9

An hypocrite : Or rather, as chanaiph properly signifies, a wicked, profligate person, an infidel. 1Ki 13:18-22, 1Ki 22:6, 1Ki 22:20-23; Job 8:13, Job 34:30; Psa 55:12, Psa 55:20, Psa 55:21; Mat 7:15; Mat 15:5-14; Act 20:30; 2Co 11:13-15; 2Th 2:8-10; 1Ti 4:1-3; 2Pe 2:1-3

through : Pro 2:10-16, Pro 4:5, Pro 4:6, Pro 6:23, Pro 6:24; Mar 13:14, Mar 13:22, Mar 13:23; Eph 4:13, Eph 4:14; 2Pe 3:16-18; 1Jo 2:21, 1Jo 2:27

TSK: Pro 11:10

it goeth : Pro 28:12, Pro 28:28; Est 8:15, Est 8:16

when : Exo 15:21; Jdg 5:31; Job 27:23; Psa 58:10, Psa 58:11; Rev 19:1-7

TSK: Pro 11:11

the blessing : Pro 14:34, Pro 29:8; Gen 41:38-42, Gen 45:8; 2Ch 32:20-22; Job 22:30; Ecc 9:15

it : 2Sa 20:1; Est 3:8-15, 9:1-16; Jam 3:6

TSK: Pro 11:12

that : Jdg 9:27-29, Jdg 9:38; Neh 4:2-4; Psa 123:3, Psa 123:4; Luk 16:14, Luk 18:9; Joh 7:48-52

void of wisdom : Heb. destitute of heart

a man : Pro 10:19; 1Sa 10:27; 2Ki 18:36; 1Pe 2:23

TSK: Pro 11:13

A tale bearer, Heb. He that walketh being a talebearer, Pro 20:19; Lev 19:16

revealeth : Pro 25:9, Pro 26:20-22; Neh 6:17-19

he : Pro 14:5; Jos 2:14, Jos 2:20; Jer 38:27

TSK: Pro 11:14

Pro 15:22, Pro 16:22, Pro 24:6; 1Kings 12:1-19; Isa 19:11-14; Acts 15:6-21

TSK: Pro 11:15

that is surety : Pro 6:1-5, Pro 17:18, Pro 20:16, Pro 22:26, Pro 22:27

smart : Heb. be sore broken

suretiship : Heb. those that strike hands

TSK: Pro 11:16

gracious : Pro 31:30, Pro 31:31; 1Sa 25:32, 1Sa 25:33; 2Sa 20:16-22; Est 9:25; Mat 26:13; Luk 8:3; Luk 10:42, Luk 21:2-4; Act 9:39, Act 16:14, Act 16:15; Rom 16:2-4, Rom 16:6; 2Jo 1:1

and : Luk 11:21, Luk 11:22

TSK: Pro 11:17

merciful : Psa 41:1-4, Psa 112:4-9; Isa 32:7, Isa 32:8, Isa 57:1, Isa 58:7-12; Dan 4:27; Mat 5:7; Mat 6:14, Mat 6:15, Mat 25:34-40; Luk 6:38; 2Co 9:6-14; Phi 4:17

but : Pro 15:27; Job 20:19-23; Ecc 4:8; Jam 2:13, Jam 5:1-5

TSK: Pro 11:18

wicked : Pro 1:18, Pro 5:22; Job 27:13-23; Ecc 10:8; Isa 59:5-8; Eph 4:22

but : Pro 22:8; Psa 126:5, Psa 126:6; Hos 10:12, Hos 10:13; Gal 6:8, Gal 6:9; Jam 3:18

TSK: Pro 11:19

righteousness : Pro 11:4, Pro 10:16, Pro 12:28, Pro 19:23; Act 10:35; 1Jo 3:7, 1Jo 3:10

he : Pro 1:16-19, Pro 7:22, Pro 7:23, Pro 8:36; Rom 2:8, Rom 2:9

TSK: Pro 11:20

of : Pro 6:14, Pro 6:16-19, Pro 8:13; Psa 18:25, Psa 18:26

upright : Pro 9:7, Pro 15:8, Pro 16:17, Pro 21:29; Psa 11:7, Psa 51:6, Psa 140:13

TSK: Pro 11:21

hand : Pro 16:5; Exo 23:2

the seed : Pro 13:22; Gen 17:7, Gen 17:8; Psa 37:26, Psa 112:1, Psa 112:2; Isa 27:4; Jer 32:39; Act 2:39

TSK: Pro 11:22

a jewel : Pro 31:30; Eze 16:15-22; Nah 3:4-6; 1Pe 3:3, 1Pe 3:4; 2Pe 2:22

is without : Heb. departed from, Pro 7:10, Pro 9:13

TSK: Pro 11:23

desire : Psa 10:17, Psa 27:4, Psa 37:4, Psa 39:7, Psa 39:8, Psa 119:5, Psa 119:10; Isa 26:9; Jer 17:16; Mat 5:6

expectation : Pro 11:7, Pro 10:28; Rom 2:8, Rom 2:9; Heb 10:27

TSK: Pro 11:24

that scattereth : Pro 11:18, Pro 19:17, Pro 28:8; Deu 15:10; Psa 112:9; Ecc 11:1, Ecc 11:2, Ecc 11:6; Luk 6:38; Act 11:29, Act 11:30; 2Co 9:5-11

but : Hag 1:6, Hag 1:9-11, Hag 2:16-19

TSK: Pro 11:25

liberal soul : Heb. soul of blessing, Pro 28:27; Job 29:13-18, Job 31:16-20; Isa 32:8, Isa 58:7-11; Mat 5:7, Mat 25:34, Mat 25:35

TSK: Pro 11:26

that withholdeth : Amo 8:4-6

blessing : Job 29:13

TSK: Pro 11:27

diligently : Shochair , properly, ""rising early to seek""what is greatly desired.

he that seeketh : Pro 17:11; Est 7:10; Psa 7:15, Psa 7:16, Psa 9:15, Psa 9:16, Psa 10:2, Psa 57:6

TSK: Pro 11:28

that : Pro 10:15; Deu 8:12-14; Job 31:24, Job 31:25; Psa 52:7, Psa 62:10; Mar 10:24; Luk 12:20; 1Ti 6:17

but : Psa 1:3, Psa 52:8, Psa 92:12-14; Isa 60:21; Jer 17:8

TSK: Pro 11:29

that : Gen 34:30; Jos 7:24, Jos 7:25; 1Sa 25:3, 1Sa 25:17, 1Sa 25:38; Hab 2:9, Hab 2:10

inherit : Ecc 5:16; Hos 8:7

TSK: Pro 11:30

fruit : Pro 3:18, Pro 15:4

and : Dan 12:3; Mat 4:19; Joh 4:36; 1Co 9:19-23; 1Th 2:19; Jam 5:20

winneth : Heb. taketh, Luk 5:9, Luk 5:10

TSK: Pro 11:31

2Sa 7:14, 2Sa 7:15, 2Sa 12:9-12; 1Ki 13:24; Jer 25:29; 1Co 11:30-32; 1Pe 4:17, 1Pe 4:18

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Pro 11:2

A rabbinic paraphrase of the second clause is: "Lowly souls become full of wisdom as the low place becomes full of water."

Barnes: Pro 11:4

The day of wrath - Words true in their highest sense of the great "diesirae"of the future, but spoken in the first instance (compare Zep 1:15-18) of any "day of the Lord,"any time of judgment, when men or nations receive the chastisement of their sins. At such a time "riches profit not."

Barnes: Pro 11:7

Significant words, as showing the belief that when the righteous died, his "expectation"(i. e., his hope for the future) did not perish. The second clause is rendered by some, "the expectation that brings sorrow."

Barnes: Pro 11:9

Through knowledge - Better, By the knowledge of the just, shall they (i. e., the neighbors) be delivered.

Barnes: Pro 11:11

The blessing of the upright - Probably the prayers which he offers for the good of the city in which he dwells, and which avail to preserve it from destruction (compare Gen 18:23-33); or "the blessing which God gives the upright."

Barnes: Pro 11:12

None but the man "void of wisdom"will show contempt for those about him. The wise man, if he cannot admire or praise, will at least know how to be silent.

Barnes: Pro 11:13

The man who comes to us with tales about others will reveal our secrets also. Faithfulness is shown, not only in doing what a man has been commissioned to do, but in doing it quietly and without garrulity.

Barnes: Pro 11:14

Counsel - See Pro 1:5 note. This precept may well be thought of as coming with special force at the time of the organization of the monarchy of Israel. Compare 1Ki 12:6.

Barnes: Pro 11:15

See the marginal reference. The play upon "sure"and "suretiship"in the the King James Version (though each word is rightly rendered) has nothing corresponding to it in the Hebrew, and seems to have originated in a desire to give point to the proverb.

Barnes: Pro 11:16

Or, "The gracious woman wins and keeps honor, as (the conjunction may be so rendered) strong men win riches."

Barnes: Pro 11:18

Deceitful work - Work which deceives and disappoints the worker; in contrast with the "sure reward"of the second clause.

Omit "shall be"and render, "but he that soweth righteousness worketh a sure reward."

Barnes: Pro 11:21

literally, "hand to hand."The meaning of which is, "Hand may plight faith to hand, men may confederate for evil, yet punishment shall come at last;"or "From hand to hand, from one generation to another, punishment shall descend on the evil doers."

Barnes: Pro 11:22

The most direct proverb, in the sense of "similitude,"which has as yet met us.

Jewel of gold - Better, ring; i. e., the nose-ring Gen 24:22, Gen 24:47; Isa 3:21.

Without discretion - literally, "without taste,"void of the subtle tact and grace, without which mere outward beauty is as ill-bestowed as the nose-ring in the snout of the unclean beast. If we may assume that in ancient Syria, as in modern Europe, swine commonly wore such a ring to hinder them doing mischief, the similitude receives a fresh vividness.

Barnes: Pro 11:24

Withholdeth more than is meet - i. e., Is sparing and niggardly where he ought to give. The contrast is stated in the form of a paradox, to which the two following verses supply the answer. Some render, "There is that withholdeth from what is due,"i. e., from a just debt, or from the generosity of a just man.

Barnes: Pro 11:25

Liberal soul - literally, "the soul that blesses,"i. e., gives freely and fully. The similitudes are both of them essentially Eastern. Fatness, the sleek, well filled look of health, becomes the figure of prosperity, as leanness of misfortune Pro 13:4; Pro 28:25; Psa 22:29; Isa 10:16. Kindly acts come as the refreshing dew and soft rain from heaven upon a thirsty land.

Barnes: Pro 11:26

In the early stages of commerce there seems no way of making money rapidly so sure as that of buying up grain in time of famine, waiting until the dearth presses heavily, and then selling at famine prices. Men hate this selfishness, and pour blessings upon him who sells at a moderate profit.

Barnes: Pro 11:27

Procureth - Better, striveth after. He who desires good, absolutely, for its own sake, is also unconsciously striving after the favor which attends goodness.

Barnes: Pro 11:28

Branch - Better, leaf, as in Psa 1:3; Isa 34:4.

Barnes: Pro 11:29

He that troubleth ... - The temper, nigardly and worrying, which leads a man to make those about him miserable, and proves but bad economy in the end.

Barnes: Pro 11:30

Winneth souls - Better, a wise man winneth souls. He that is wise draws the souls of people to himself, just as the fruit of the righteous is to all around him a tree of life, bearing new fruits of healing evermore. The phrase is elsewhere translated by "taketh the life"1Ki 19:4; Psa 31:13. The wise man is the true conqueror. For the Christian meaning given to these words, see the New Testament reference in the margin.

Barnes: Pro 11:31

The sense would appear to be, "The righteous is requited, i. e., is punished for his lesser sins, or as a discipline; much more the wicked, etc."Compare 1Pe 4:18.

Poole: Pro 11:2

When pride cometh, then cometh shame pride, as it is the effect of folly, so it bringeth a man to contempt and destruction, such persons being commonly hated both by God and by all men.

With the lowly is wisdom whereby they are kept from those foolish and wicked actions which expose men to shame.

Poole: Pro 11:3

The integrity of the upright their sincere obedience to God’ s laws,

shall guide them shall keep them from crooked and dangerous courses, and lead them in a right and safe way.

The perverseness of transgressors shall destroy them those wicked devices by which they design and expect to secure themselves, shall be the instrument of their destruction.

Poole: Pro 11:4

In the day of wrath in the time of God’ s judgments, when he is executing wrath and vengeance upon sinners.

Righteousness or mercy , as this word is oft rendered; or charity to the poor, which is fitly opposed to riches laid up in store.

Delivereth from death it moveth God to deliver them ofttimes from temporal calamities, and always from eternal death, where such actions are done from a right principle.

Poole: Pro 11:5

Shall direct his way shall bring all his designs and endeavours to a happy issue, by comparing this clause with the next.

Poole: Pro 11:6

Shall deliver them from many snares and dangers.

Poole: Pro 11:7

His expectation shall perish all his hope and felicity, which he placed wholly in earthly things, is lost and gone with him.

The hope of unjust men so it is a repetition of the same thing in other words. Or, as divers render it, the hope of their strengths , i.e. which they place in their carnal strengths, their riches, children, friends, &c. So this is added by way of aggravation.

Poole: Pro 11:8

Is by God’ s providence brought into the same miseries, which either he designed against the righteous, or had formerly inflicted upon the righteous, and now lately removed from them.

Poole: Pro 11:9

With his mouth by his corrupt communication, whereby he endeavours to draw him to error or wickedness.

Through knowledge to wit, of God, and of his word, which makes men wise, and discovers, and so prevents, the frauds of deceivers.

Be delivered from the infection of the hypocrite’ s evil and crafty counsel.

Poole: Pro 11:10

When it goeth well with the righteous when such men are encouraged and advanced into places of power and trust, the city rejoiceth; the citizens or subjects of that government rejoice, because they confidently expect justice and tranquillity, and many other benefits, by their administration of public affairs.

There is shouting a common rejoicing, partly for the just vengeance of God upon them who have been the instruments of so much mischief; and partly for their deliverance from such public grievances and burdens of the land.

Poole: Pro 11:11

By the blessing of the upright where with they bless the city, to wit, by their sincere prayers, and wise and wholesome counsels.

By the mouth of the wicked by their curses, and oaths, and blasphemies, and wicked and pernicious counsels, whereby they both provoke God, and mislead men to their own ruin.

Poole: Pro 11:12

Despiseth his neighbour which contempt he showeth, either,

1. By contemptuous or reproachful expressions of him; or,

2. By not asking or not regarding his advice, but trusting wholly to his own understanding.

Holdeth his peace either,

1. He forbeareth all such expressions against his neighbour. Or,

2. He silently and patiently bears these reproaches from his neighbour, and doth not render one reproach for another; wherein he showeth true wisdom. Or,

3. He desireth and hearkeneth to the counsels of others. Any of these ways the opposition is sufficiently evident.

Poole: Pro 11:13

A tale-bearer or, he that goeth about (from one place or person to another, as the manner of such is) telling tales , making it his business to scatter reports, revealeth secrets; this tattling humour is so prevalent with him, that he cannot forbear to publish, either his neighbour’ s secret faults, or such things as were committed to his trust with a charge of secrecy.

He that is of a faithful spirit that hath a sincere, and constant, and faithful mind, which both can and will govern his tongue,

concealeth the matter so far as he can lawfully do.

Poole: Pro 11:14

No counsel or, no wise counsel , as the word properly signifies, as Job 37:12 Pro 1:5 .

In the multitude of counsellors to wit, of wise and good counsellors, for such will employ and unite their counsels together for the public good.

Poole: Pro 11:15

A stranger whose condition he doth not thoroughly understand, and therefore knows not his own danger.

Suretiship of which See Poole "Pro 6:1" .

Poole: Pro 11:16

A gracious woman Heb. a woman of grace and favour , i.e. one who by her meekness, and modesty, and prudence, and other virtues, renders herself acceptable and amiable to God and to men.

Retaineth honour or holdeth fast her honour or good reputation, with no less care and resolution than strong men do riches, as it here follows.

And strong men retain riches or, as strong men , &c.; for so this conjunction is oft used in this book, of which we have seen some, and may afterwards see more instances.

Poole: Pro 11:17

To his own soul i.e. to himself, because his liberality shall turn to his own infinite advantage, both in this life and in the next. Cruel; hard-hearted and uncharitable to others.

His own flesh either,

1. His own children or kindred, who are commonly expressed by this very word, for whose sakes he is thus covetous and uncharitable, that he may hoard it up for them; but they, saith the wise man, shall have nothing but trouble and vexation, and God’ s curse with it. Or,

2. Himself, denominated here from his flesh or body, as in the former branch from his soul. But he may seem to mention his flesh rather than his soul, to intimate that the mischiefs of his covetousness shall not only fall upon his soul, which he despiseth, but upon his flesh or outward man, which is the only thing that he feareth.

Poole: Pro 11:18

A deceitful work a work which will deceive his expectation of that good for which he worketh.

That soweth that worketh it with constancy, and diligence, and hope of recompence, as they do who sow in seed-time.

Righteousness good works, acts of piety towards God, and charity to men.

Poole: Pro 11:19

That pursueth evil who are not overtaken by sin, as a good man may be, Gal 6:1 , but studiously design it, and follow after the occasions of it earnestly, and greedily, and industriously.

Poole: Pro 11:20

They that are of a froward heart hypocrites, as appears from the opposition of these to the upright in the next clause; whose hearts are false to God, and contrary to their own professions.

Are abomination to the Lord though by their cunning artifices they may deceive men, and gain their good opinion and favour, yet God sees their naughty hearts, and hateth them.

In their way in the course of their lives and actions. By which changing of the phrase from heart in the first clause, to way here, he intimates that the sincerity and hypocrisy of men’ s hearts are discovered and to be judged by their conversations.

Poole: Pro 11:21

Though hand join in hand though they are fortified against God’ s judgments by a numerous issue, and kindred, and friends, and by mutual strong combinations or confederacies. Shall not be unpunished; they shall be punished even in their own persons, as well as in their posterity. They shall not be able either totally to prevent God’ s judgment, or to delay it from coming in their days.

The seed of the righteous not only their persons, but their children, shall be delivered, without any such auxiliaries, by God’ s special providence.

Poole: Pro 11:22

As a jewel of gold in a swine’ s snout which would not adorn the swine, but only be disparaged itself. It was the custom of some of the Jews to wear jewels upon their noses, and some of their neighbours wore them in their noses.

Which is without discretion which disgraceth the beauty of her body by a foolish and filthy soul.

Poole: Pro 11:23

The desire either,

1. Properly so called. So the sense is, His desires are generally and constantly to do good to men, as wicked men’ s designs are to do hurt, and to execute wrath and hatred against them. Or rather,

2. The object, or event, or effect of their desire, as appears from the next clause, where

expectation is clearly put for the object or event of it. And the sense of the proverb seems to be this, The desires and expectations of the righteous shall end in their good and happiness, but the desires and expectations of wicked men shall be sadly disappointed, and end in the wrath of God and their utter ruin.

Poole: Pro 11:24

That scattereth that giveth liberally of his goods to the poor; for so this Hebrew word is used, Psa 112:9 , He hath dispersed, which is explained in the following words, he hath given to the poor.

Increaseth through God’ s secret blessing upon his estate.

More than is meet Heb. from what is right or just , i.e. what by the law of God, and the rules of general justice, he is obliged to give; of which see Pro 3:27 .

It tendeth to poverty by God’ s providence secretly blasting his estate, either in his own or his children’ s hands, as it very frequently befalls covetous wretches.

Poole: Pro 11:25

The liberal soul Heb. the soul of blessing ; that man who is a blessing to others, who blesseth them, i.e. doeth good to them, as blessing is oft used for a gift, as Gen 33:11 1Sa 25:27 2Co 9:5 .

Shall be made fat shall be greatly enriched, both with temporal and spiritual blessings.

He that watereth shall be watered also himself possibly it is a metaphor from a fountain, which when it poureth forth its waters is instantly filled again, whereas if it be stopped it groweth empty, and the water seeketh another course. Others render it, he shall be a rain , i.e. he shall receive such liberal supplies from God, that he shall be able to pour forth showers of good things upon others.

Poole: Pro 11:26

Withholdeth corn in a time of scarcity, when others need and desire it.

Blessing the blessing of God, which the people shall heartily beg for him.

That selleth it upon reasonable terms.

Poole: Pro 11:27

He that diligently seeketh which is opposed to those who content themselves with lazy desires, or cold and careless endeavours, good, to do good to all men, as he hath opportunity,

procureth favour with God and men.

He that seeketh mischief to do any mischief or injury to others,

it shall come unto him it shall be requited either by men’ s malice and revenge, or by God’ s just judgment.

Poole: Pro 11:28

He that trusteth in his riches as his chief portion, and felicity, and ground of safety,

shall fall as a withered leaf, by comparing this clause with the latter.

The righteous who maketh God alone, and not riches, his trust,

shall flourish as a branch to wit, a green and flourishing branch.

Poole: Pro 11:29

He that troubleth his own house he who bringeth trouble and misery upon himself and children, either,

1. By carelessness, slothfulness, improvidence, prodigality, or any wickedness, whereby he consumeth his estate. So this troubling of his house may be opposed to a man’ s building of his house , Jer 29:28 . Or,

2. By covetous desires and restless endeavours to heap up riches, whereby he greatly tires and troubles both himself and all his family with excessive cares and labours, which is called coveting an evil covetousness to his house , Hab 2:9 .

Shall inherit the wind shall be as unable to keep and enjoy what he gets as a man is to hold the wind in his fist, or to feed and satisfy himself with it; he shall be brought to poverty.

The fool shall be servant to the wise of heart by which means such a troublesome fool shall through his extreme necessity be forced even to sell himself to such as are wiser.

Poole: Pro 11:30

The fruit of the righteous i.e. which he produceth; his discourses and his whole conversation.

Is a tree of life is like the fruit of the tree of life; is a great preserver of his life, and a procurer of eternal life, not only to himself, but to others also.

He that winneth souls Heb. that catcheth souls , as a fowler doth birds; that maketh it his design and business, and useth all his skill and diligence, to gain souls to God, and to pluck them out of the snare of the devil.

Is wise showeth himself to be a truly wise and good man. But this clause is and may be rendered thus, and he that is wise (the same with the righteous in the former clause) winneth souls , or brings them to life. So this clause agrees very well with the former.

Poole: Pro 11:31

The righteous shall be recompensed i.e. punished for his sins, as appears from the next clause; the general word being here used of this one particular, by a synecdoche. In the earth ; whereby he intimates that all his sufferings are confined to this world, which is an unspeakable felicity.

Much more they shall be punished more certainly and more severely, either in this life or in the next,

the wicked and the sinner those who make sin their great study, and daily and most delightful exercise. Compare this verse with 1Pe 4:18 , which is a good comment upon it.

Haydock: Pro 11:2

Wisdom. God resists the proud, chap. xvi. 18., and xviii. 12., and James iv. 6.

Haydock: Pro 11:7

So licitous. Or ambitious. Hebrew, "the potent," or Septuagint, "the impious."

Haydock: Pro 11:8

For him. As comparatively nothing worth to his master, chap. xxi. 18., and Isaias xliii. 3

Haydock: Pro 11:11

Overthrown. Ten just men would have saved Sodom. Achan alone threw all Israel into confusion. (Calmet)

Haydock: Pro 11:12

Mean. Literally, "indigent" of sense. (Haydock) ---

We must put up with some faults, as none are without. (Horace i. Sat. 3.) (Calmet)

Haydock: Pro 11:13

Walketh. Septuagint, "the double-tongued," dissembler, or great talker. (Calmet)

Haydock: Pro 11:15

That is. Hebrew, "that hateth those who make agreements is secure." (Mont.[Montanus?])

Haydock: Pro 11:16

Gracious. Virtuous and beautiful, as God hath granted beauty also for good purposes. This and virtue tend to the advancement of women, while men can use their strength to acquire riches. (Calmet) ---

Glory. Septuagint, Syriac, and Arabic add, "of her husband. But she that hateth righteousness is a throne of disgrace. The slothful, though rich, shall come to poverty; but the laborious shall retain their riches." Two hemistics seem to be lost in Hebrew. (Kennicott) ---

Most of the additions in the Septuagint are only glosses, or useless repetitions, (Calmet) though they seem not to be so in this place. (Haydock)

Haydock: Pro 11:17

Kindred. Hebrew, "flesh," Genesis xxix. 14. The miser is cruel even to himself.

Haydock: Pro 11:21

In hand. At rest, or making agreements. God will punish the race of the wicked.

Haydock: Pro 11:22

Foolish. Beauty, without prudence, leads to ruin, as ornaments are ill bestowed on swine. The women in the east sometimes wore rings in their noses, (Genesis xxiv. 22.; Calmet) or hanging down upon them, Isaias iii. 21. (Menochius)

Haydock: Pro 11:24

Others. Moderation is always requisite. Hebrew, "there is one withholding from rectitude, yet for a defect," (Mont.[Montanus?]) being too saving, he is a loser. (Haydock) ---

Avarice does not always increase riches. (Calmet)

Haydock: Pro 11:25

Himself. He shall receive abundantly, 2 Corinthians ix. 6. The beneficent shall be amply rewarded both in this world and in the next.

Haydock: Pro 11:26

Corn. In times of scarcity. See Amos viii. 7.

Haydock: Pro 11:29

House. By his profligacy, or law-suits, shall be impoverished, (ver. 17.; Calmet) or if he act with violence, he will make his house empty, Ecclesiasticus iv. 35. (Menochius)

Haydock: Pro 11:31

Receive. Punishment, for almost inevitable faults, or be treated according to his deserts. Septuagint, Syriac, and Arabic, "if the just be hardly saved, where shall the impious and the sinner appear?" (1 Peter iv. 18.) (Calmet) ---

Afflictions attend the just in this life. Shall the wicked escape? (Menochius)

Gill: Pro 11:2

When pride cometh, then cometh shame,.... The one follows the other, or rather keep pace together; as soon as one comes, the other comes; as in the case of the angels that sinned, Adam and Eve, Haman, Nebuchadnezzar, and others; and will be the case of the Romish antichrist, who, while vaunting and priding himself in his glory and grandeur, will fall into shame, disgrace, and destruction, Rev 18:7;

but with the lowly is wisdom; or wisdom shall come, as Jarchi: the consequence of which is honour and glory; as with Christ, who is meek and lowly, are all the treasures of wisdom and knowledge; so with his humble followers, who reckon themselves the least of saints, and chief of sinners, and own that it is by the grace of God they are what they are, is true wisdom; they are wise unto salvation, and in the way to honour and glory; such humble souls shall be exalted, Luk 14:11.

Gill: Pro 11:3

The integrity of the upright shall guide them,.... The Spirit of God is the best guide of an upright man; he leads into all truth, and unto the land of uprightness, and continues to be a guide, even unto death; and it is right to walk after him, and not after the flesh: and besides him, the upright man has the word of God as a lamp to his feet, and a light to his paths, which he does well to take heed to; and next to that is the sincerity and uprightness of his heart, which will not suffer him, knowingly and willingly, to go aside into crooked paths, or to do amiss: integrity of heart and innocency of hand go together; such are the followers of the Lamb, as described, Rev 14:4; see Psa 25:21;

but the perverseness of transgressors shall destroy them; the perverse ways, words, and actions of such as transgress the law of God, deal treacherously with God and men, as the word ^e signifies, shall be their ruin: the perverse doctrines and worship of the man of sin, and his followers, shall bring destruction upon them, 2Th 2:4. The word for "perverseness" is only used here and in Pro 15:4; and there plainly signifies the perverseness of the tongue or speech, and so may have respect to corrupt doctrine.

Gill: Pro 11:4

Riches profit not in the day of wrath,.... When God takes away the soul, and summons to judgment, and brings to it; and as riches profited not Rome Pagan, in the day of the Lamb's wrath upon it; so neither will they profit Rome Papal, when it will come in remembrance before God, to give it the cup of the wine of the fierceness of his wrath; see Rev 6:15;

but righteousness delivereth from death; from the curse of a corporeal death; from the power of a spiritual one; and from dying the second or an eternal one; See Gill on Pro 10:2; the Targum is,

"from an evil death.''

Gill: Pro 11:5

The righteousness of the perfect shall direct his way,.... Or "make it plain" ^f; that is, the righteousness of those who are perfect in Christ, complete in him, perfectly justified by his righteousness; that righteousness makes their way plain; it is the direct way, the highway, the pathway to eternal life and happiness; see Pro 12:28;

but the wicked shall fall by his own wickedness; or, "in his wickedness" ^g: in his own wicked way, which he has chosen and delights to walk in; he shall stumble therein, and fall into ruin and destruction, into hell and damnation: or by means or because of it he will fall; his wickedness will be the cause of his fall; as it will be the cause of the fall of Babylon, Rev 18:2.

Gill: Pro 11:6

The righteousness of the upright shall deliver them,.... From death, as in Pro 11:4; and from falling by sin, totally and finally; or into it, so as to perish eternally; as well as it shall deliver those out of Babylon, who are the Lord's people, that will be found therein when that is about to fall; see Rev 18:4;

but transgressors shall be taken in their own naughtiness; in the very act of sin, and be punished for it; taken in it as in a net, and which they have spread for others, or as in a pit, which they have dug for others; taken as wild beasts are taken, to be destroyed; and that in the very midst of their wickedness, when fighting against God and the Lamb, as the beast and false prophet will, Rev 19:20.

Gill: Pro 11:7

When a wicked man dieth, his expectation shall perish,.... His expectation of a longer life, of getting more riches, attaining to more honour, enjoying more pleasure here, and of having happiness hereafter, and of being delivered from wrath to come; he will then find, when he comes to die, that his expectations in this world are vain, and those which respect happiness in another world are ill-grounded; or when he dies, the expectation of others that depended on him, trusted in him, and looked for great things from him, will then be at an end;

and the hope of unjust men perisheth; which is as the giving up of the ghost, and expires when a man does; it is only in this life, or however it ceases when that does; he has no hope in his death, as the righteous man has; if he does not live without hope in the world, he has none when he goes out of it, or that will be of any use unto him: moreover, the hope of "unjust" men to oppress and injure others ceases when they die, Job 3:17. The word rendered unjust men is by some ^h understood of strength, substance, riches; and so the meaning may be, that such a hope that is placed in strength and riches perishes at death. Jarchi interprets it of children, which are a man's substance; as if the sense was, that the hope of the children of such persons is then cut off.

Gill: Pro 11:8

The righteous is delivered out of trouble,.... One after another he comes into, if not in this life, yet at death; which is to him a perfect deliverance out of all tribulation; see Rev 7:14; or when the wicked die, as in Pro 11:7, then the righteous are delivered from the trouble they gave them, or designed to give them; though it seems rather to design deliverance from trouble in the first sense, since it follows,

and the wicked cometh in his stead; as Haman did in the room of Mordecai, and was hanged upon the gallows the other was delivered from, and he had prepared for him, Est 7:10; and as Daniel was delivered from the lion's den, and his enemies thrown into it, Dan 6:24; and as in the latter day the righteous will be delivered from all their persecutors, and antichrist will be destroyed with the breath of Christ's mouth, and the brightness of his coming; and then they that destroyed the earth shall be destroyed themselves, Rev 11:18.

Gill: Pro 11:9

An hypocrite with his mouth destroyeth his neighbour,.... Deceives him with his flatteries and lies, and draws him into destructive schemes and practices; or "corrupts" him, as the word ⁱ signifies, and as the Targum renders it, with false doctrines; so, with fair words and good speeches, such who lie in wait to deceive impose upon the simple and credulous; and false teachers, with their damnable heresies, bring swift destruction on men; and particularly antichrist and his emissaries, through speaking lies in hypocrisy, corrupt and destroy many, 1Ti 4:1;

but through knowledge shall the just be delivered; from the hypocrite and deceitful worker, and from being corrupted and destroyed by the words of his mouth: Jarchi says, through the knowledge of the law, which warns against him; but rather through the knowledge of the Gospel, which the just man has; for as by this such escape the pollutions of the world, so likewise they are delivered, are kept and secured, from the error of the wicked: through a man's knowledge of himself, of his descent from Adam, of the corruption of his nature, of the plague of his heart, and the exceeding sinfulness of sin; of his lost and undone state; of his impotency to that which is good, of his incapacity to fulfil the law, and atone for sin; and of the insufficiency of his own righteousness to justify him before God; he is delivered and preserved from giving into the notions of the purity of human nature, the power of free will, and the doctrine of justification by works: through his knowledge of the person of Christ; of his offices and relations; of him as a Saviour; of the efficacy of his blood, the excellency of his righteousness, and the completeness of his sacrifice; and through the knowledge of God in Christ, and of the Spirit and of his operations of grace, as well as of the sacred Scriptures in general; he is safe from being carried away with any errors concerning any of the divine Persons, particularly concerning the deity, sonship, and satisfaction of Christ; in short, as ignorance is the mother of devotion, superstition, and error, in the church of Rome, spiritual experimental knowledge of the above things is the best preservative from all errors and heresies which corrupt and destroy the souls of men, to be found in that apostate church, or elsewhere.

Gill: Pro 11:10

When it goeth well with the righteous, the city rejoiceth,.... As it always does, even in the worst of times; in times of public calamity and distress, and when enemies rise up on all hands; it is well with them in life, in death, and to all eternity; see Isa 3:10; but there are particular times when it goes well with them, which is matter of joy to others; when they prosper in the worm, increase in riches and honour, and are advanced to places of authority and trust; just magistrates in a city or commonwealth are a blessing, and so cause joy; see Pro 29:2; and when it goes well with them in spiritual things, they increase in gifts and grace, the humble hear of it and are glad; the city or church of God, the community of the saints, rejoice: and as it went well with them in Constantine's time, when Paganism was destroyed and persecution ceased; and at the time of the reformation, when the pure doctrines of the Gospel were revived, which were both times of joy to the city of God; so in the latter day, when the Lord's people will be righteous, the church will be the joy of many generations; and when the kingdom shall be given to the saints of the most High, and the kingdoms of the world become the Lord's and his Christ's, there will be great voices in heaven, rejoicings in the church, and a new song sung, Isa 60:21;

and when the wicked perish, there is shouting; as there will be great rejoicings, shoutings, and hallelujahs, when Babylon is fallen, Rev 18:20.

Gill: Pro 11:11

By the blessing of the upright the city is exalted,.... That is, either by the blessings with which they are blessed; and these are either temporal or spiritual: when good men are blessed with temporal blessings, the place where they live is the better it; and especially the poor, for they do not eat their morsel alone; and where there are many of these, and in prosperous circumstances, it is the exaltation and glory of a city taken in a literal sense; and which is the more blessed for their sakes, as well as they themselves are a blessing to it: and as the upright are blessed with spiritual blessings, with blessings indeed, with the gifts and graces of the Spirit of God; when they are fruitful and flourishing in grace, the city or church of God is in an exalted state: or rather this is to be understood of the blessings with which the upright bless others; and may be interpreted of the blessed deeds or good works which they do, and which are profitable to men; or of their blessed counsel and advice which they give on emergent occasions, and which proves salutary, and for the good of the city; or rather for their blessed prayers which they put up for the peace and prosperity of it, and which succeed. So by the blessing of the Gospel of Christ, or by the blessed doctrines of his apostles, those upright and sincere ministers of the word, the city of the living God was greatly exalted in their times; as it also was in the times of Constantine, and at the reformation; and this now is a reason why the city rejoices at its going well with the righteous, whether in temporals or spirituals. So Aben Ezra thinks the words have a connection with the former;

but it is overthrown by the mouth of the wicked; by the corrupt communication which proceeds out of their months; by their obscene and filthy talk the inhabitants of a place are corrupted; evil communications corrupt good manners; by their swearing and cursing, their oaths and imprecations, by their lying and perjury, they bring the judgments of God upon a city, to the overthrow of it. So by false doctrines, as the faith of particular persons is subverted, so whole cities, or visible congregated churches, have been corrupted and destroyed, as with the Arian heresy and others.

Gill: Pro 11:12

He that is void of wisdom despiseth his neighbour,.... Not only in his heart, but by giving him opprobrious language; he speaks contemptibly of him, either because he thinks he is wiser than his neighbour, and therefore calls him fool at every turn; as those who are most destitute of wisdom conceit they have the largest share of it, and despise others; or else because he is richer than his neighbour, as the poor is generally despised by the rich; or because he fancies he is holier than he, as the Pharisee who trusts in himself that he is righteous, and despises others: or a man "that wants a heart" ^k, as it may be rendered; that wants a good one, or wants grace in his heart; he despises the counsel and advice, the admonitions and instructions, which his neighbour gives him for his good;

but a man of understanding holdeth his peace: and will not despise his neighbour, or give him ill language, because he is not so wise, or so rich, or so righteous as he; if he cannot speak any good of him, he will not speak evil of him; or he holds his peace, is silent, and will not answer the man void of wisdom, that despises and reproaches him; he will not render railing for railing; when he is reviled he will revile not again; and by so doing he shows himself to he a man understanding, or of intellects; a wise and prudent.

Gill: Pro 11:13

A talebearer revealeth secrets,.... The Arabic version adds, in the congregation, openly and publicly; that goes about with tales from place to place, who is like a walking merchant or peddler, as the word ^l signifies; who takes up his wares at one place, and exposes them to sale, and vends them at another; so a talebearer, he goes from house to house, and picks up tales at one place and carries them to another and tells them; and as by his going about he gets into the secrets of persons and families, or is intrusted with them, his character not being known, he reveals them to others, and so breaks the trust committed to him see 1Ti 5:13. The Targum and Syriac version render it "an accuser"; and the same name is given to the devil in the New Testament, and indeed such a man is no better;

but he that is of a faithful spirit concealeth the matter; that is "faithful" to his friend, that trusts him with his secrets, of which there are but few; he "conceals the matter" he is entrusted with: "the things", as the Septuagint version; the secrets which are imparted to him; or "the word" ^m that he has heard, and has been spoken to him in privacy, and in strict friendship: or he "covers the matter" ⁿ or thing; he hides the infirmities of his friend and neighbour, and does not expose them as the talebearer does; see 1Pe 4:8.

Gill: Pro 11:14

Where no counsel is, the people fall,.... Where there is no wise and prudent, sound and good counsel, as the word signifies; where that is not, there had as good be none, or better; a people, a kingdom, a commonwealth, nation, or city, fall into ruin and destruction, or into schemes which bring them to it; they are like a ship without a pilot, or without a helm, or one to steer it: the Targum, Syriac, and Vulgate Latin versions, render it,

"where there is no governor;''

and the Arabic version,

"they that have no providence (or forecast) fall as a leaf falls;''

and so the Septuagint version,

"they that have no government fall as leaves,''

as leaves fall in autumn; and the word signifies the helm of government ^o, in allusion to a ship;

but in the multitude of counsellors there is safety; because what one may miss another may hit upon; and, if they agree in their advice, it may be the more depended upon; and, if not, yet their different sentiments being compared together, and the reasons of them, a person may the better judge which is best to follow, and what is fit to be done: it may be rendered, "in the greatness" or "largeness of a counsellor" ^p, for the word is in the singular number; that is, in the large capacity or endowments of a counsellor; in one that is abundantly qualified for a counsellor; whose abilities are not to be questioned; in the advice of such an one a man may safely confide; and who that answers to this character as Jesus Christ, the wonderful Counsellor? in whose counsel we may rest with the greatest safety; and which may be found in his word, in the Scriptures, which David says should be the men of his counsel, Psa 119:24; see Isa 9:6.

Gill: Pro 11:15

He that is surety for a stranger shall smart for it,.... Or in "breaking shall be broken" ^q, ruined and undone; he engaging or becoming a bondsman for one whose circumstances he knew not; and these being bad bring a load upon him, such an heavy debt as crushes him to pieces. Mr. Henry observes that our Lord Jesus Christ became a surety for us when we were strangers, and he smarted for it, he was bruised and wounded for our sins; but then he knew our circumstances, and what the consequence would be, and became a surety on purpose to pay the whole debt and set us free; which he was capable of doing: without being broken or becoming a bankrupt himself; for he was not broken, nor did he fail, Isa 42:4. Jarchi's note is,

"the wicked shall be broken, to whose heart idolatry is sweet;''

and he that hateth suretyship is sure; or those "that strike" ^r, that is, with the hand, used in suretyship; see Pro 6:1; such an one is safe from coming into trouble by such means. The Targum is,

"and hates those that place their hope in God.''

Gill: Pro 11:16

A gracious woman retaineth honour,.... Or "a woman of grace" ^s one that has the grace of God in her heart, and is of a virtuous conversation, and by both amiable and lovely to others; as she receives honour or glory from them, which she deserves, so she retains the same. The Targum is,

"a gracious woman divides glory;''

that is, between herself and her husband; to which the Arabic version agrees, which renders it,

"a gracious woman raises up glory to her husband.''

Jarchi interprets it of the congregation of Israel; his note is,

"the congregation of Israel continually draws nigh to the glory of God and his law;''

and it may be applied to the true church of Christ, which seeks the glory of Christ, and retains the glory of Gospel doctrines, of Gospel ordinances, of Gospel discipline, and of Gospel conversation, when the harlot, the apostate church, has lost all honour of these things;

and strong men retain riches: some render it, "as strong men retain riches" ^t; as they, when they have got them into their possession, keep them, it being in the power of their hands so to do, against all that would take them from them; so a gracious woman is as tenacious of her honour for chastity, modesty, wisdom, and conduct: or by those "strong men", or "terrible and violent" ones, as the word ^u signifies, may be meant the beast of Rome and his followers, cruel persecutors; whose principal care it is to amass the riches and wealth of others, which, when they have got, they hold fast.

Gill: Pro 11:17

The merciful man doeth good to his own soul,.... Or "to himself": a man of mercy or grace, a liberal bountiful man, he comfortably enjoys what God has given him, Ecc 5:18; and he does good to others with it, and thereby does good to himself also; as well as he is solicitous in a spiritual sense for the good and welfare of his immortal soul;

but he that is cruel troubleth his own flesh; a sordid avaricious man withholds from himself that which is meet, will not allow himself the necessaries of life, nor will he provide that which is fit and convenient for his family; he hides himself from his own flesh, and will not communicate to the wants of his nearest friends and relations, and shuts up his bowels of compassion against his own brother; all which may be called a troubling his own flesh; see Isa 58:7. R. Levi Ben Gersom interprets this of such who place religion in afflicting and macerating the body by fasting, which the law does not require; and it may fitly be applied to the Papists, who do this by penances and fastings, and whippings and scourgings; and which the apostle calls a neglecting of the body, not in any honour to the satisfying of the flesh, Col 2:23.

Gill: Pro 11:18

The wicked worketh a deceitful work,.... Such a wicked man as before described; that neither enjoys the good things of life he has, nor suffers others to enjoy them; and all to accumulate riches, which are deceitful and perishing; and who abstains from meats, which God has created for use, under a pretence of religion, and so deceives his own soul; and indeed every sin which a wicked man commits is a deceitful work; it promises him that pleasure, or profit, or liberty, which it does not give him, and in the issue is the ruin of him; and so all false doctrines, propagated by deceitful workers, are deceitful works, by which they deceive the simple, and at last themselves; they "obtain a deceitful reward of their work", as Gussetius ^w renders it;

but to him that soweth righteousness; does acts of beneficence and liberality; see 2Co 9:9; and all other good works, or works of righteousness,

shall be a sure reward; according to what a man sows, and the manner in which he sows, so shall he reap, 2Co 9:6; or, "a reward of truth"; instead of being given up to believe a lie, he shall receive the love of the truth, and abide in it, which will bring him to eternal glory and happiness; he being chosen to it through sanctification of the Spirit, and belief of the truth, 2Th 2:10; and, instead of a deceitful reward, shall have a true, real, solid, and substantial one.

Gill: Pro 11:19

As righteousness tendeth to life,.... Or, is unto life: not mere outward acts of moral righteousness; these may be done where there is no principle of spiritual life, and are no other than dead works, and will never bring to everlasting life; indeed the best righteousness of man's is no justification of life, nor can it entitle to it, nor is meritorious of it. Godliness, or true holiness, has the promise of this life and that to come, 1Ti 4:8; and so here in the Hebrew text it is, "unto lives" ^x, in the plural number. Internal grace, or powerful godliness, which is the new man that is created in righteousness, gives a meetness for everlasting life, and issues in it; particularly the righteousness of Christ, as that is a perfectly justifying one; it makes a man alive in a law sense, and gives a title and claim to eternal life;

so he that pursueth evil pursueth it to his own death; or, it is "to his own death"; it issues in that: not he that is overtaken in a fault, or falls into sin through the infirmity of the flesh and the force of temptation, but such who eagerly follow after it and overtake it; who give up themselves unto it, weary themselves in committing it, draw iniquity with cords of vanity, and sin as it were with a cart rope; these often by their sins bring diseases upon them, which end in a corporeal death; or by means of which they come into the hand of the civil magistrate, and are capitally punished; and, however, die the second death, or an eternal one, the just wages of sin, Rom 6:23.

Gill: Pro 11:20

They that are of a froward heart are abomination to the Lord,.... Such as are men of perverse dispositions and principles; that are contrary to the light of nature, the law of God, and Gospel of Christ; who, like the Jews of old, please not God, and are contrary to all men, to all good men; as antichrist and his followers, these work abomination, and make a lie, and speak lies in hypocrisy; are double hearted men, hypocrites, that say one thing and mean another; and, under the pretence of religion, do the vilest things: such of all men are abominable in the sight of God, and will have their portion in the lake of fire, in the hottest place in hell, as hypocrites will, Rev 21:8;

but such as are upright in their way are his delight; or, "in the way"; there being no need of a supplement: such as are in the way, Christ, and walk by faith in him, and in the paths of truth and holiness, in all the commandments and ordinances of the Lord, blameless, who are the "undefiled in the way", as in Psa 119:1, where the same words are used as here: or, are "perfect" in Christ; though not in faith, nor in their walk and conversation; yet are sincere, Israelites indeed, and walk uprightly according to the truth of the Gospel. These the Lord takes delight and pleasure in; he is well pleased with their persons in Christ; and in their walk and works, as they flow from right principles, and are directed to right ends, and being upright in all; see Psa 84:11.

Gill: Pro 11:21

Though hand join in hand, the wicked shall not be unpunished,.... Though they give the hand to one another, unite in their counsels, enter into combinations, confederacies, and strict alliances, and join all their force and strength together; or though with both hands, with all their might and main, endeavour to secure themselves, yet they shall not go unpunished. This may be exemplified in the kings of the earth, that will join each other, and gather their armies together, to make war against Christ; when they will be conquered, taken, and slain, Rev 19:19. Jarchi interprets it, "from hand to hand", and explains it thus; from the hand of God into their hand shall come the reward of their work, and shall not go unpunished: to which may be added, even though there may be a succession of parents and children, and their substance may be handed down from the one to the other, yet at last just punishments will take place. To which is opposed,

but the seed of the righteous shall be delivered; these are the seed of the church in all successive ages; the seed that are accounted of by the Lord for a generation; particularly the remnant of the woman's seed, that keep the commandments of God, and have the testimony of Jesus Christ; against whom the dragon, the old serpent the devil, was wroth, and went forth to make war, in order utterly to destroy them; but they escaped his hands, were delivered from him, and preserved by the power and grace of God, as a seed to serve him, Rev 12:17.

Gill: Pro 11:22

As a jewel of gold in a swine's snout,.... The allusion seems to be to the ringing of swine, to prevent their rooting up the earth; which is usually done by putting an iron ring into their snout; which is much more proper and suitable than a gold ring, or a jewel set in gold, which is very unbecoming such a creature; and is soon had to the dunghill, or to some miry place, and there defiled;

so is a fair woman which is without discretion; or, "has departed from taste" ^y; from a taste of virtue and honour; lost all sense of modesty and chastity; forsaken her husband, and given up herself to the embraces of others. As her beauty is fitly expressed by a "jewel of gold", which is valuable and desirable, and, rightly placed and used, is ornamental; so she is properly represented by a swine, wallowing in the impurities of lust; to which her beauty was the snare, and whereby it is quickly sullied and lost. Jarchi applies this to a disciple of a wise man, or a scholar that departs from the good way, or from the law; which he explains by taste or sense: but it may be better applied to the scarlet whore, or apostate church of Rome; which has departed from Christ, once her professed husband; from the doctrines of the Gospel, and the ordinances of it; from all taste and savour of true religion; and even from common sense and right reason, as in the affair of transubstantiation, and other things; and may be fitly compared to a swine with a jewel of gold in its snout, being "decked with gold, and precious stones, and pearls"; and yet "drunk with the blood of the saints", and "martyrs of Jesus"; and wallowing in all the faith of fornication, of idolatry, and superstition; as well as in all manner of other sins and iniquities, Rev 17:4.

Gill: Pro 11:23

The desire of the righteous is only good,.... Or, "what is good" ^z; only good is the object of it. His desire is to do good, and that only; though be does not always do what he would do: as he delights in the law of God, after the inward man; as he is a righteous, holy, and good man, and would be conformable thereunto, and serves it with his mind, will, and affections; his desires are to the Lord, and to the remembrance of his name; he desires his favour, the discoveries of his love, communion with him, and communications of grace from him; he desires all spiritual good things, and everything that is good, for himself and others, and which he desires in submission to the will of God; and all things do work for and issue in his good. Good is what he is continually desirous of, wishing and praying for; and good is what he has eventually here and hereafter: though there may be many irregular and unlawful desires in him at times, and all things he has may not seem good; yet acting as a good man, his desires are only good, and there is nothing attends him but what is for his good;

but the expectation of the wicked is wrath; what he is desirous of, wishing, and looking for, is wrath and vengeance upon all that displease him, and he is angry with; he desires no good to them, but evil; he desires and hopes for nothing but what is offensive to God, and will bring upon him his fierce wrath and sore displeasure; so that eventually nothing else will be the fruit and consequence of his expectation and hope; and some are so shockingly profane, and so dreadfully hardened, that they wait for hell, as Jarchi on the place observes; they look for damnation and expect it, and are easy about it.

Gill: Pro 11:24

There is that scattereth, and yet increaseth,.... That scattereth "his own", as the Septuagint, Vulgate Latin, Syriac, and Arabic versions add: that disperses his money here and there, among many poor objects, plentifully and liberally; and his substance is so far from being lessened by such a conduct, that, by the blessing of God, it is increased more and more; or "become richer", as the Vulgate Latin; see Psa 112:9. So he that disperses and dispenses the word of God, and spreads the truths of the Gospel, and freely and fully preaches them, increases himself in spiritual knowledge and understanding;

and there is that withholdeth more than is meet; or, "right" or "just" ^a, by the, laws of God and men; from himself, from his family, from his friends and relations, and from the poor of the church and of the world; and from the cause and interest of Christ, and what is necessary to support that, according to his ability;

but it tendeth to poverty, or "want" ^b: such a man is often brought to beggary; there is a moth and rottenness sent into his substance, which secretly consume it: so he that withholds any truth or doctrine, that keeps back anything that may be profitable to the saints; this tends to the impoverishing: of his soul, and the souls of them that attend on his ministry.

Gill: Pro 11:25

The liberal soul shall be made fat,.... Or, "the soul of blessing" ^c: that is, as the Vulgate Latin version renders it, "the soul which blesseth"; not that merely prays for a blessing upon others, and wishes them well, and gives them good words; but bestows blessings on them, gives good things unto them liberally, cheerfully, and plentifully; and so is a blessing to the poor, and receives a blessing from them again; as such also do from the Lord, by whom they are "made fat"; or are blessed with temporal and spiritual blessings; and are in thriving and flourishing circumstances, both in soul and body. So he that comes full fraught with the blessing of the Gospel of Christ to others is enriched with it himself, and becomes more and more flourishing in gifts and grace;

and he that watereth shall be watered also himself; he that largely shares with others, like a flowing fountain of water, shall have an abundance communicated to him again from God, the inexhaustible fountain of mercies. Watering the plants in Christ's vineyard is one part of the work of a Gospel minister; "I have planted, Apollos watered", &c. 1Co 3:6; and such who do their work well are watered, rewarded, refreshed, and comforted of God, being largely taught and richly furnished for such service by him; so the Targum,

"and he that teacheth, also he himself shall learn.''

Gill: Pro 11:26

He that withholdeth corn, the people shall curse him,.... That hoards it up for a better price, in hopes of a better market; and does not bring it out, and expose it to sale, when there is a scarcity of it; so the Targum adds, "in famine"; or, "in straits", as the Syriac version; in a time of distress through, famine: this will bring the curse of the poor upon him, who will imprecate the most dreadful things on him and his family. Jarchi interprets it of the law, and of withholding the teaching of it; but it may be better applied to the Gospel, and the withholding the ministration of that, and so causing a famine, not of bread and of water, but of hearing the word of the Lord; which is done by the Papists, by prohibiting Gospel ministers preaching the word; forbidding the people to read it in their own language; locking it up from them in a language they understand not; and so starve the souls of men, which brings upon them a curse;

but blessing shall be upon the head of him that selleth it; at a moderate price, so that the poor may be able to come at it; such will have their blessing; they will wish all happiness to them and their families, here and hereafter. Or, "that breaks" ^d it; separates it from the heap, breaks and grinds it into flour, and then sells it: or imparts it freely; so the Septuagint version, "that communicates": and the Arabic version, "that gives"; and may be fitly applied to a faithful minister of the Gospel, who breaks the bread of life, and freely and plentifully imparts it to the souls of men; and who has the hearty prayers and good wishes of the people to whom he ministers. The master of a family used to break the bread, as Christ often did.

Gill: Pro 11:27

He that diligently seeketh good,.... Or "early"; who rises early in the morning, as the word ^e signifies, and seeks both to do good, and to enjoy it all the day; who, in the first place, seeks the kingdom of God and his righteousness; who, in the morning of his youth, inquires after the best things; and diligently pursues what is for his own good and welfare, and that of others, and for the glory of God:

procureth favour, both of God and men: or, "seeketh favour" ^f; or that which is acceptable and well-pleasing unto God;

but he that seeketh mischief, it shall come unto him; that seeks to do hurt to others; that which he seeks to do to them shall come upon himself; see Psa 9:15; so antichrist, that leads into captivity, shall go into captivity; and that kills with the sword, shall be killed by it, Rev 13:10.

Gill: Pro 11:28

He that trusteth in his riches shall fall,.... As leaves in autumn, which are withered and dry. To trust in riches is to trust in uncertain things; things not to be depended on, being here today and gone tomorrow; it is like leaning upon a broken staff, which giving way, the person falls: and so the fall of Babylon will be, while she is trusting in and boasting of her riches and grandeur, Rev 18:7;

but the righteous shall flourish as a branch; that abides in the tree, is alive and green, full of leaves, and laden with fruit: so the righteous are as branches in Christ, and receive life and nourishment from him, and abide in him; and bring forth fruit and flourish, like palm trees and cedars, in the house of the Lord, and grow in every grace, and in the knowledge of Christ; see Jer 17:7.

Gill: Pro 11:29

He that troubleth his own house,.... His family, his wife, and children, and servants; by being bitter to the one, and by provoking the others to wrath, and continually giving out menacing words to the rest; or through idleness, not providing for his family; or through an over worldly spirit, pushing on business, and hurrying it on beyond measure; or through a niggardly and avaricious temper, withholding meat and drink, and clothes convenient for them; see Pro 15:27; or through profuseness and prodigality. Such an one

shall inherit the wind; nothing but vanity and emptiness; he shall come to nothing, and get nothing; and what he does, be shall not keep, and on which he cannot live;

and the fool shall be servant to the wise of heart; he who has both got and lost his substance in a foolish way shall be so reduced as to become a servant to him who has pursued wise measures, both in getting and keeping what he has; and to whom perhaps the fool formerly stood in the relation of a master. Such a change will be with respect to antichrist and the saints, Dan 7:25.

Gill: Pro 11:30

The fruit of the righteous is a tree of life,.... Either the fruit which grows upon Christ, the tree of life, and which they receive from him; even all the blessings of grace, peace, pardon, righteousness, and life, Rev 2:7; or the fruits which the righteous bring forth under the influence of divine grace; they are trees of righteousness, and are filled with the fruits of righteousness by Christ, and have their fruit unto holiness, and their end everlasting life. Aben Ezra interprets it,

"the fruit of the righteous is as the fruit of the tree of life;''

that is, lovely, beautiful, desirable, salutary, and issues in life;

and he that winneth souls is wise; antichrist trades in the souls of men, that is one part of his wares, Rev 18:13; but his negotiations about them are to the loss, and not to the saving of them: whereas wise and faithful ministers of the word, such as are here described, use all prudent methods to gain and save the souls of men, 1Co 9:19; even their precious immortal souls, which are of more worth than a world, are the immediate production of God, made after his image, which by sin they come short of; and having sinned, are liable to eternal death; the redemption of which is precious; the charge of which Christ has taken, and therefore is called the Shepherd and Bishop of souls; and which he commits to the care of his under shepherds, who watch for them, as they that must give an account. To "win" them is to teach them, for the word ^g has the signification of teaching or doctrine; see Pro 4:2; the ministers of Christ are teachers, qualified and sent by him as such; and their business is to teach men their state by nature, how sinful, miserable, and helpless they are; and also Christ, and the way of life by him; that salvation is in him, and in no other; that justification is only by his righteousness, peace and pardon by his blood, and atonement by his sacrifice: they also teach various other things; as the fear of God, faith in Christ, love to him, and obedience to all his commands. To win souls is to proselyte them and convert them to the true religion; to bring them into a love and liking of it, and to embrace it: the souls that Abraham got or made in Haran are supposed to be such; and the same with those trained or instructed in his house, whom he armed for the rescue of Lot, Gen 12:5; the former of which texts Jarchi compares with this, as explanative of it. The phrases of "turning many to righteousness", done by the "wise": and of "converting a sinner from the error of his way", whereby a "soul is saved from death", Dan 12:3, are a proper comment on these words: which, moreover, may be rendered, "he that taketh souls" ^h; as a fort or castle is taken, and which is sometimes expressed by "winning"; see 2Ch 32:1. The soul of man is a hold, and a strong hold, of foul spirits; it is Satan's palace or castle, which he keeps and holds against Christ, but is won and taken by him; which is usually done by means of the word, and the ministry of it, which are made effectual to the pulling down of strong holds, 2Co 10:4. Or the allusion is to the taking or catching of birds in a snare, or fishes in a net. The souls of men are got into the snare of the devil, and they are taken out from hence by breaking this snare; by which means they escape the hands of the fowler, Satan, and come into better hands: the old serpent laid a bait for our first parents, by which he gained his point, and that was the fruit of the forbidden tree; but the bait which wise men lay to catch souls is the fruit of the tree of life, mentioned in the former clause, the blessings of grace in Christ. Again, Christ's ministers are called "fishers" of men, and are said to "catch" men, Mat 4:19; which they do by casting and spreading the net of the Gospel; the Gospel is the net; the world is the sea into which it is cast; where natural men are in their element, as fishes in the sea: the casting of the net is the preaching of the Gospel; and by means of this souls are caught and gathered in to Christ and his churches, Mat 13:47. Once more, the words are by some rendered, "he that allures souls" ⁱ; which is done, not by the terrors of the law, but by the charming voice of the Gospel; by which souls are drawn to God and Christ, and brought among his people: and one that is an instrument of all this had need be "wise", and so he appears to be; he that teacheth men the knowledge of divine and spiritual things had need to be as he is, as a scribe well instructed in the kingdom of God; he who is to be the instrument of converting sinners must have a mouth and wisdom to address them in a proper manner; as he that wills a castle, or takes a fort, ought to have military skill as well as courage; and to cast a net well requires art as well as strength.

Gill: Pro 11:31

Behold, the righteous shall be recompensed in the earth,.... Which Aben Ezra understands of the recompence of their good works. There is a reward for the righteous, and which they have now in keeping, though not "for" keeping, the commandments of God; they have the promise of this life, as well as of that which is to come, and which is made good to them; they have every good thing now which is proper and convenient for them; and they shall be recompensed in the new earth, in which only righteous persons will dwell. But it seems better, with Jarchi, to interpret it of the recompence of their sins and transgressions; that is, of their chastisements and afflictions, with which they are chastised by their heavenly Father, when they sin against him; which are all in love and for their good; and which they have only here on earth, while they are in this world; they will be all over in another, when there will be no more sin, and no more chastisement for it, much less condemnation; see 1Co 11:32;

much more the wicked and the sinner; who shall not only be punished on earth as they often are, but in hell to all eternity. The Septuagint, Syriac, and Arabic versions, render the whole thus; "if the righteous be scarcely saved, where shall the ungodly and the sinner appear?" Which words are used by the Apostle Peter, to show, that if judgment or chastisement begin at the house of God, or with the righteous, that the end of the wicked must be very bad; which entirely agrees with the sense of this passage; see 1Pe 4:17; a "behold" is prefixed to the whole, as a note, either of admiration, or rather of attention to what is sure and certain, and worthy of regard and consideration. The Targum is,

"behold, the righteous are strengthened in the earth; but the wicked and the sinners shall be consumed out of the earth;''

which seems to agree with Aben Ezra's sense of the words; see Psa 104:35.

Commentary -- Verse Notes / Footnotes

NET Notes: Pro 11:2

¹ tn Heb “presumptuousness.” This term is from the root זִיד, zid (or זוּד, zud) which means “to boil; to seethe; to act proudly; to act presumptuously.” The idea is that of boiling over the edge of the pot, signifying overstepping the boundaries (e.g., Gen 25:29).

² tn The verbs show both the sequence and the correlation. The first is the perfect tense of בּוֹא (bo’, “to enter; to come”); it is followed by the preterite with vav consecutive from the same verb, showing that one follows or comes with the other. Because the second verb in the colon is sequential to the first, the first may be subordinated as a temporal clause.

³ sn This proverb does not state how the disgrace will come, but affirms that it will follow pride. The proud will be brought down.

⁴ tn Heb “modesty”; KJV, ASV “the lowly.” The adjective צְנוּעִים (tsÿnu’im, “modest”) is used as a noun; this is an example of antimeria in which one part of speech is used in the place of another (see E. W. Bullinger, Figures of Speech, 491-506), e.g., “Let the dry [adjective] appear!” = dry land (Gen 1:9). The root צָנַע (tsana’, “to be modest; to be humble”) describes those who are reserved, retiring, modest. The plural form is used for the abstract idea of humility.

⁵ tn The term “comes” does not appear in the Hebrew, but is supplied in the translation from parallelism.

NET Notes: Pro 11:3

¹ sn This contrasts two lifestyles, affirming the value of integrity. The upright live with integrity – blamelessness – and that integrity leads them in success and happiness. Those who use treachery will be destroyed by it.

² tc The form is a Kethib/Qere reading. The Qere יְשָׁדֵּם (yÿshadem) is an imperfect tense with the pronominal suffix. The Kethib וְשַׁדָּם (vÿshadam) is a perfect tense with a vav prefixed and a pronominal suffix. The Qere is supported by the versions.

NET Notes: Pro 11:4

¹ sn The “day of wrath” refers to divine punishment in this life (R. N. Whybray, Proverbs [CBC], 67; e.g., also Job 21:30; Ezek 7:19; Zeph 1:18). Righteousness and not wealth is more valuable in anticipating judgment.

² tn Heb “from death.”

NET Notes: Pro 11:5

¹ tn Heb “his way.”

² sn The righteous will enjoy security and serenity throughout life. Righteousness makes the path straight; wickedness destroys the wicked.

NET Notes: Pro 11:6

¹ sn The contrast is between being rescued or delivered (נָצַל, natsal) and being captured (לָכַד, lakhad). Righteousness is freeing; [evil] desires are enslaving.

² tn Heb “taken captive” (so NRSV); NIV, TEV “are trapped.”

³ tn Heb “but by the desire of the faithless are they taken captive.”

NET Notes: Pro 11:7

¹ tn The first colon features an imperfect tense depicting habitual action, while the second has a perfect tense verb depicting gnomic action.

sn The subject of this proverb is the hope of the wicked, showing its consequences – his expectations die with him (Ps 49). Any hope for long life and success borne of wickedness will be disappointed.

² tc There are several suggested changes for this word אוֹנִים (’onim, “vigor” or “strength”). Rashi, a Jewish scholar who lived a.d. 1040-1105, suggests that the word refers to children, a meaning implied from Gen 49:3. This would mean that even his children would not benefit from his wickedness. Tg. Prov 11:7 rendered it “who practice crookedness,” deriving it from the first root which means “wickedness.”

³ tc The LXX adds an antithesis to this: “When the righteous dies, hope does not perish.” The LXX translators wanted to see the hope of the righteous fulfilled in the world to come.

NET Notes: Pro 11:8

¹ tn The verb is the Niphal perfect from the first root חָלַץ (khalats), meaning “to draw off; to withdraw,” and hence “to be delivered.”

sn The verse is not concerned with the problem of evil and the suffering of the righteous; it is only concerned with the principle of divine justice.

² tn The verb is masculine singular, so the subject cannot be “trouble.” The trouble from which the righteous escape will come on the wicked – but the Hebrew text literally says that the wicked “comes [= arrives; turns up; shows up] in the place of the righteous.” Cf. NASB “the wicked takes his place”; NRSV “the wicked get into it instead”; NIV “it comes on the wicked instead.”

NET Notes: Pro 11:9

¹ tn Heb “with his mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.

² sn The Hebrew word originally meant “impious, godless, polluted, profane.” It later developed the idea of a “hypocrite” (Dan 11:32), one who conceals his evil under the appearance of godliness or kindness. This one is a false flatterer.

³ sn The verb שָׁחַת (shakhat) means “to destroy; to ruin” (e.g., the destruction of Sodom in Gen 13:10). The imperfect tense is probably not an habitual imperfect (because the second colon shows exceptions), but probably a progressive imperfect (“this goes on”) or potential imperfect (“they can do this”).

⁴ sn The antithetical proverb states that a righteous person can escape devastating slander through knowledge. The righteous will have sufficient knowledge and perception to see through the hypocrisy and avoid its effect.

NET Notes: Pro 11:10

¹ tn The text has “in the good [בְּטוֹב, bÿtov] of the righteous,” meaning when they do well, when they prosper. Cf. NCV, NLT “succeed”; TEV “have good fortune.”

² sn The verb תַּעֲלֹץ (ta’alots, “to rejoice; to exult”) is paralleled with the noun רִנָּה (rinnah, “ringing cry”). The descriptions are hyperbolic, except when the person who dies is one who afflicted society (e.g., 2 Kgs 11:20; Esth 8:15). D. Kidner says, “However drab the world makes out virtue to be, it appreciates the boon of it in public life” (Proverbs [TOTC], 91).

NET Notes: Pro 11:11

¹ tn Heb “the blessing of the upright.” This expression features either an objective or subjective genitive. It may refer to the blessing God gives the upright (which will benefit society) or the blessing that the upright are to the city. The latter fits the parallelism best: The blessings are the beneficent words and deeds that the righteous perform.

² tn Heb “mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for counsel, as the parallelism suggests.

³ sn What the wicked say has a disastrous effect on society, endangering, weakening, demoralizing, and perverting with malicious and slanderous words. Wicked leaders, in particular, can bring destruction on a city by their evil counsel.

NET Notes: Pro 11:12

¹ tn Heb “despises” (so NASB) or “belittles” (so NRSV). The participle בָּז (baz, from בּוּז, buz) means “to despise; to show contempt for” someone. It reflects an attitude of pride and judgmentalism. In view of the parallel line, in this situation it would reflect perhaps some public denunciation of another person.

sn According to Proverbs (and the Bible as a whole) how one treats a neighbor is an important part of righteousness. One was expected to be a good neighbor, and to protect and safeguard the life and reputation of a neighbor.

² tn Heb “heart.” The noun לֵב (lev, “heart”) functions as a metonymy of association for wisdom, since the heart is often associated with knowledge and wisdom (BDB 524 s.v. 3.a).

³ tn Heb “a man of discernment.”

⁴ sn The verb translated “keeps silence” (יַחֲרִישׁ, yakharish) means “holds his peace.” Rather than publicly denouncing another person’s mistake or folly, a wise person will keep quiet about it (e.g., 1 Sam 10:27). A discerning person realizes that the neighbor may become an opponent and someday retaliate.

NET Notes: Pro 11:13

¹ tn Heb “going about in slander.” This expression refers to a slanderer. The noun means “slander” and so “tale-bearer” (so KJV, ASV, NASB), “informer.” The related verb (רָכַל, rakhal) means “to go about” from one person to another, either for trade or for gossip.

² tn The participle מְגַלֶּה (mÿgaleh) means “uncovering” or “revealing” secrets.

sn This is the intent of a person who makes disparaging comments about others – he cannot wait to share secrets that should be kept.

³ tn Heb “faithful of spirit.” This phrase describes the inner nature of the person as faithful and trustworthy. This individual will not rush out to tell whatever information he has heard, but will conceal it.

NET Notes: Pro 11:14

¹ tn The word תַּחְבֻּלוֹת (takhvulot, “guidance; direction”) is derived from the root I חָבַל (khaval, “rope-pulling” and “steering” or “directing” a ship; BDB 286 s.v.). Thus spiritual guidance is like steering a ship, here the ship of state (R. N. Whybray, Proverbs [CBC], 68; Prov 1:5). Advice is necessary for the success of a nation.

² tn Heb “victory.” This term תְּשׁוּעָה (teshu’ah) means “salvation” or “victory” (BDB 448 s.v.); cf. NAB, TEV “security”; NRSV, NLT “safety.” Here, it connotes “success” as the antithesis of the nation falling. The setting could be one of battle or economics. Victory or success will be more likely with good advice. This assumes that the counselors are wise.

NET Notes: Pro 11:15

¹ sn The “stranger” could refer to a person from another country or culture, as it often does; but it could also refer to an unknown Israelite, with the idea that the individual stands outside the known and respectable community.

² tn The sentence begins with the Niphal imperfect and the cognate (רַע־יֵרוֹעַ, ra’-yeroa’), stressing that whoever does this “will certainly suffer hurt.” The hurt in this case will be financial responsibility for a bad risk.

³ tn Heb “hates.” The term שֹׂנֵא (shoneh) means “to reject,” and here “to avoid.” The participle is substantival, functioning as the subject of the clause. The next participle, תֹקְעִים (toq’im, “striking hands”), is its object, telling what is hated. The third participle בּוֹטֵחַ (boteakh, “is secure”) functions verbally.

⁴ tn Heb “striking.” The imagery here is shaking hands to seal a contract. The term “hands” does not appear in the Hebrew text, but is implied.

NET Notes: Pro 11:16

¹ tn Heb “a woman of grace.” The genitive חֵן (khen, “grace”) functions as an attributive adjective. The contrast is between “a gracious woman” (אֵשֶׁת־חֵן, ’eshet-khen), a woman who is not only graceful but generous, and “powerful men,” a term usually having a bad sense, such as tyrants or ruthless men.

² tn Heb “those who are terrifying.” The term עָרִיץ (’arits) refers to a person who strikes terror into the hearts of his victims. The term refers to a ruthless person who uses violence to overcome his victims (BDB 792 s.v.). Cf. ASV, NASB, NLT “violent men”; NRSV “the aggressive.”

³ tc The LXX adds: “She who hates virtue makes a throne for dishonor; the idle will be destitute of means.” This reading is followed by several English versions (e.g., NAB, NEB, NRSV, TEV). C. H. Toy concludes that MT provides remnants of the original, but that the LXX does not provide the full meaning (Proverbs [ICC], 229).

sn The implication is that the ruthless men will obtain wealth without honor, and therefore this is not viewed as success by the writer.

NET Notes: Pro 11:17

¹ tn Heb “man of kindness.”

sn This contrasts the “kind person” and the “cruel person” (one who is fierce, cruel), showing the consequences of their dispositions.

² tn The term גֹּמֶל (gomel) means “to deal fully [or “adequately”] with” someone or something. The kind person will benefit himself.

³ tn Heb “his own soul.” The term נֶפֶשׁ (nefesh, “soul”) is used as a synecdoche of part (= soul) for the whole (= person): “himself” (BDB 660 s.v. 4).

⁴ tn Heb “brings trouble to his flesh.”

sn There may be a conscious effort by the sage to contrast “soul” and “body”: He contrasts the benefits of kindness for the “soul” (translated “himself”) with the trouble that comes to the “flesh/body” (translated “himself”) of the cruel.

NET Notes: Pro 11:18

¹ tn The form is the masculine singular adjective used as a substantive.

² tn Heb “makes” (so NAB).

³ tn Heb “wages of deception.”

sn Whatever recompense or reward the wicked receive will not last, hence, it is deceptive (R. B. Y. Scott, Proverbs, Ecclesiastes [AB], 88).

⁴ sn The participle “sowing” provides an implied comparison (the figure is known as hypocatastasis) with the point of practicing righteousness and inspiring others to do the same. What is sown will yield fruit (1 Cor 9:11; 2 Cor 9:6; Jas 3:18).

⁵ tn The term “reaps” does not appear in the Hebrew but has been supplied in the translation from context for the sake of smoothness.

⁶ tn Heb “true” (so NASB, NRSV); KJV, NAB, NIV “sure.”

⁷ sn A wordplay (paronomasia) occurs between “deceptive” (שָׁקֶר, shaqer) and “reward” (שֶׂכֶר, sekher), underscoring the contrast by the repetition of sounds. The wages of the wicked are deceptive; the reward of the righteous is sure.

NET Notes: Pro 11:19

¹ tn Heb “the veritable of righteousness.” The adjective כֵּן (ken, “right; honest; veritable”) functions substantivally as an attributive genitive, meaning “veritable righteousness” = true righteousness (BDB 467 s.v. 2; HALOT 482 s.v. I כֵּן 2.b). One medieval Hebrew ms, LXX, and Syriac read בֵּן (ben), “son of righteousness.” That idiom, however, usually introduces bad qualities (“son of worthlessness”). Others interpret it as “righteousness is the foundation of life.” KB identifies the form as a participle and reads it as “steadfast in righteousness”; but the verb does not otherwise exist in the Qal. W. McKane reads it as כָּן (kan, from כּוּן, kun) and translates it “strive after” life (Proverbs [OTL], 435).

² tn Heb “is to life.” The expression “leads to” does not appear in the Hebrew text, but the idiom implies it; it is supplied in the translation for smoothness.

³ tn The phrase “pursues it” does not appear in the Hebrew but has been supplied in the translation from context.

⁴ sn “Life” and “death” describe the vicissitudes of this life but can also refer to the situation beyond the grave. The two paths head in opposite directions.

NET Notes: Pro 11:20

¹ tn Heb “an abomination of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as a subjective genitive. Cf. NIV “detests”; NCV, TEV, CEV, NLT “hates.”

² sn The word עִקְּשֵׁי (“crooked; twisted; perverted”) describes the wicked as having “twisted minds.” Their mentality is turned toward evil things.

³ tn Heb “those who are blameless of way.” The noun דֶּרֶךְ (derekh, “way”) is a genitive of specification: “blameless in their way.”

⁴ sn The noun means “goodwill, favor, acceptance, will”; it is related to the verb רָצַה (ratsah) which means “to be pleased with; to accept favorably.” These words are used frequently in scripture to describe what pleases the Lord, meaning, what he accepts. In particular, sacrifices offered properly find acceptance with God (Ps 51:19). Here the lifestyle that is blameless pleases him.

NET Notes: Pro 11:21

¹ tn The expression “hand to hand” refers the custom of striking hands to confirm an agreement (M. Anbar, “Proverbes 11:21; 16:15; יד ליד, «sur le champ»,” Bib 53 [1972]: 537-38). Tg. Prov 11:21 interprets it differently: “he who lifts up his hand against his neighbor will not go unpunished.”

² tn Heb “will not be free.” The verb נָקָה (naqah) means “to be clean; to be empty.” In the Niphal it means “to be free of guilt; to be clean; to be innocent,” and therefore “to be exempt from punishment” (BDB 667 s.v. Niph). The phrase “will not go unpunished” (cf. NAB, NASB, NIV, NRSV) is an example of tapeinosis (a negative statement that emphasizes the positive opposite statement): “will certainly be punished” (cf. TEV, CEV, NLT).

³ tn Heb “the seed of the righteous.” This is an idiom that describes a class of people who share the nature of righteousness (e.g., Isa 1:4; 65:23). The word “seed” (hypocatastasis) means “offspring.” Some take it literally, as if it meant that the children of the righteous will escape judgment (Saadia, a Jewish scholar who lived a.d. 882-942). The LXX translates it in a different sense: “he that sows righteousness will receive a faithful reward.”

⁴ tn Heb “will be delivered” (so NASB). The phrase “from unjust judgment” does not appear in the Hebrew but is implied by the idiom.

NET Notes: Pro 11:22

¹ tn Heb “a ring of gold.” The noun זָהָב (zahav, “gold”) is a genitive of material; the ring is made out of gold.

² tn Heb “in a snout of a swine.” A beautiful ornament and a pig are as incongruous as a beautiful woman who has no taste or ethical judgment.

³ tn The verb “is” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.

⁴ tn Heb “turns away [from].”

⁵ tn Heb “taste.” The term can refer to physical taste (Exod 16:31), intellectual discretion (1 Sam 25:33), or ethical judgment (Ps 119:66). Here it probably means that she has no moral sensibility, no propriety, no good taste – she is unchaste. Her beauty will be put to wrong uses.

NET Notes: Pro 11:23

¹ tn Heb “the desire of the righteous.” The noun תַּאֲוַת (ta’avat) functions as an objective genitive: “what the righteous desire.”

² tn The phrase “leads to” does not appear in the Hebrew text but has been supplied in the translation. The desire of the righteous (in itself good) ends in good things, whereas the hope of the wicked ends in wrath, i.e., divine judgment on them. Another interpretation is that the righteous desire is to do good things, but the wicked hope to produce wrath (cf. CEV “troublemakers hope to stir up trouble”).

³ tn Heb “the hope of the wicked.” The noun תִּקְוַת (tiqvat) “expectation” functions as an objective genitive: “what the wicked hope for.”

⁴ tn The term “leads” does not appear in the Hebrew text in this line but is implied by the parallelism. It is supplied in the translation for clarity and smoothness.

NET Notes: Pro 11:24

¹ tn Heb “There is one who scatters.” The participle מְפַזֵּר (mÿfazzer, “one who scatters”) refers to charity rather than farming or investments (and is thus a hypocatastasis). Cf. CEV “become rich by being generous”).

² tn Heb “increases.” The verb means that he grows even more wealthy. This is a paradox: Generosity determines prosperity in God’s economy.

³ tn Heb “more than what is right.” This one is not giving enough, but saving for himself.

⁴ tn Heb “comes to lack.” The person who withholds will come to the diminishing of his wealth. The verse uses hyperbole to teach that giving to charity does not make anyone poor, and neither does refusal to give ensure prosperity.

NET Notes: Pro 11:25

¹ tn Heb “the soul of blessing.” The genitive functions attributively. “Blessing” refers to a gift (Gen 33:11) or a special favor (Josh 15:19). The term נֶפֶשׁ (nefesh, “soul”) functions as a synecdoche of part (= soul) for the whole (= person); see BDB 660 s.v. 4.

² tn Heb “will grow fat.” Drawing on the standard comparison of fatness and abundance (Deut 32:15), the term means “become rich, prosperous.”

³ tn The verb מַרְוֶה (marveh, “to be saturated; to drink one’s fill”) draws a comparison between providing water for others with providing for those in need (e.g., Jer 31:25; Lam 3:15). The kind act will be reciprocated.

⁴ tn The phrase “for others” does not appear in the Hebrew but is implied by the causative Hiphil verb which normally takes a direct object; it is elided in the Hebrew for the sake of emphasis. It is supplied in the translation for the sake of clarity and smoothness.

⁵ tn This verb also means “to pour water,” and so continues the theme of the preceding participle: The one who gives refreshment to others will be refreshed. BDB 924 s.v. רָוָה lists the form יוֹרֶא (yore’) as a Hophal imperfect of רָוָה (ravah, the only occurrence) and translates it “will himself also be watered” (cf. KJV, ASV, NASB). But the verb looks very much like a Hiphil of the root יָרָא (yara’, “to shoot; to pour”). So the editors of BHS suggest יוּאָר (yu’ar).

NET Notes: Pro 11:26

¹ tn The direct object suffix on the verb picks up on the emphatic absolute phrase: “they will curse him – the one who withholds grain.”

² sn The proverb refers to a merchant who holds back his grain from the free market to raise prices when there is a great need for the produce. It is assumed that merchants are supposed to have a social conscience.

³ tn Heb “but a blessing is for the head of the one who sells.” The parallelism with “curse” suggests that בְּרָכָה (berakhah) “blessing” means “praise.”

⁴ tn Heb “for the head of the one who sells.” The term “head” functions as a synecdoche of part (= head) for the whole (= person). The head is here emphasized because it is the “crowning” point of praise. The direct object (“it”) is not in the Hebrew text but is implied.

NET Notes: Pro 11:27

¹ tn Two separate words are used here for “seek.” The first is שָׁחַר (shakhar, “to seek diligently”) and the second is בָּקַשׁ (baqash, “to seek after; to look for”). Whoever is seeking good is in effect seeking favor – from either God or man (e.g., Ps 5:12; Isa 49:8).

² tn The participle דֹּרֵשׁ (doresh) means “to seek; to inquire; to investigate.” A person generally receives the consequences of the kind of life he seeks.

³ tn The verb is the imperfect tense, third feminine singular, referring to “evil,” the object of the participle.

NET Notes: Pro 11:28

¹ sn The implication from the parallelism is that the righteous do not trust in their own riches, but in the Lord.

² tn Heb “leafage” or “leaf” (cf. KJV “as a branch”); TEV “leaves of summer”; NLT “leaves in spring.” The simile of a leaf is a figure of prosperity and fertility throughout the ancient Near East.

NET Notes: Pro 11:29

¹ tn The verb עָכַר (’akhar, “to trouble”) refers to actions which make life difficult for one’s family (BDB 747 s.v.). He will be cut out of the family inheritance.

² tn Heb “his house.” The term בֵּית (bet, “house”) is a synecdoche of container (= house) for its contents (= family, household).

³ tn Heb “the wind” (so KJV, NCV, NLT); NAB “empty air.” The word “wind” (רוּחַ, ruakh) refers to what cannot be grasped (Prov 27:16; Eccl 1:14, 17). The figure is a hypocatastasis, comparing wind to what he inherits – nothing he can put his hands on. Cf. CEV “won’t inherit a thing.”

⁴ sn The “fool” here is the “troubler” of the first half. One who mismanages his affairs so badly so that there is nothing for the family may have to sell himself into slavery to the wise. The ideas of the two halves of the verse are complementary.

⁵ tn Heb “to the wise of heart.” The noun לֵב (lev, “heart”) is an attributed genitive: “wise heart.” The term לֵב (“heart”) also functions as a synecdoche of part (= heart) for the whole (= person); see BDB 525 s.v. 7.

NET Notes: Pro 11:30

¹ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.

² tn Heb “tree of life” (so KJV, NAB, NIV, NRSV). The noun חַיִּים (khayyim, “life”) is genitive of product. What the righteous produce (“fruit”) is like a tree of life – a long and healthy life as well as a life-giving influence and provision for others.

³ tc The Leningrad Codex mistakenly vocalized ש (sin or shin) as שׂ (sin) instead of שׁ (shin) in the term נְפָשׂוֹת (nefashot) which is vocalized as נְפָשׁוֹת (nefasot, “souls”) in the other medieval Hebrew mss and early printed editions of the Masoretic Text.

⁴ tc The MT reads חָכָם (khakham, “wise”) and seems to refer to capturing (לָקַח, laqakh; “to lay hold of; to seize; to capture”) people with influential ideas (e.g., 2 Sam 15:6). An alternate textual tradition reads חָמָס (khamas) “violent” (reflected in the LXX and Syriac) and refers to taking away lives: “but the one who takes away lives (= kills people) is violent” (cf. NAB, NRSV, TEV). The textual variant was caused by orthographic confusion of ס (samek) and כ (kaf), and metathesis of מ (mem) between the 2nd and 3rd consonants. If the parallelism is synonymous, the MT reading fits; if the parallelism is antithetical, the alternate tradition fits. See D. C. Snell, “‘Taking Souls’ in Proverbs 11:30,” VT 33 (1083): 362-65.

NET Notes: Pro 11:31

¹ tc The LXX introduces a new idea: “If the righteous be scarcely saved” (reflected in 1 Pet 4:18). The Greek translation “scarcely” could have come from a Vorlage of בַּצָּרָה (batsarah, “deficiency” or “want”) or בָּצַּר (batsar, “to cut off; to shorten”) perhaps arising from confusion over the letters. The verb “receive due” could only be translated “saved” by an indirect interpretation. See J. Barr, “בארץ ~ ΜΟΛΙΣ: Prov. XI.31, I Pet. IV.18,” JSS 20 (1975): 149-64.

² tn This construction is one of the “how much more” arguments – if this be true, how much more this (arguing from the lesser to the greater). The point is that if the righteous suffer for their sins, certainly the wicked will as well.

³ tn Heb “the wicked and the sinner.” The two terms may form a hendiadys with the first functioning adjectivally: “the wicked sinner.”

Geneva Bible: Pro 11:2

[When] pride cometh, then cometh ^{( b )} shame: but with the lowly [is] wisdom.

^{( b )} When man so gets himself, and thinks to be exalted above his calling then God brings him to confusion.

Geneva Bible: Pro 11:8

The righteous is delivered out of trouble, and the wicked cometh in his ^{( c )} stead.

^{( c )} That is, will enter into trouble.

Geneva Bible: Pro 11:9

An ^{( d )} hypocrite with [his] mouth destroyeth his neighbour: but through knowledge shall the just be delivered.

^{( d )} A deceiver who pretends friendship, but privately is an enemy.

Geneva Bible: Pro 11:10

When the righteous prosper, the city ^{( e )} rejoiceth: and when the wicked perish, [there is] shouting.

^{( e )} The country is blessed, where there are godly men, and they ought to rejoice when the wicked are taken away.

Geneva Bible: Pro 11:12

He that is void of wisdom despiseth his neighbour: but a man of understanding ^{( f )} holdeth his peace.

^{( f )} Will not make light report of others.

Geneva Bible: Pro 11:14

Where no counsel [is], the people fall: but in the multitude of ^{( g )} counsellors [there is] safety.

^{( g )} Where God gives store of men of wisdom and counsel.

Geneva Bible: Pro 11:15

He that is surety for a ^{( h )} stranger shall smart [for it]: and he ^{( i )} that hateth suretiship is secure.

^{( h )} He who does not without judgment and consideration of the circumstances put himself in danger, as in (Pro 6:1).

^{( i )} He who does not co-sign loans for others is very wise.

Geneva Bible: Pro 11:17

The merciful man ^{( k )} doeth good to his own soul: but [he that is] cruel troubleth his own flesh.

^{( k )} Rewards both himself and others.

Geneva Bible: Pro 11:21

^{( l )} [Though] hand [join] in hand, the wicked shall not be unpunished: but the seed of the righteous shall be delivered.

^{( l )} Though they make many friends, or think themselves sure, yet they will not escape.

Geneva Bible: Pro 11:23

The desire of the righteous [is] only good: [but] the expectation of the wicked ^{( m )} [is] wrath.

^{( m )} They can look for nothing but God's vengeance.

Geneva Bible: Pro 11:24

There is that scattereth, ^{( n )} and yet increaseth; and [there is] that withholdeth more ^{( o )} than is right, but [it tendeth] to poverty.

^{( n )} Meaning they who give liberally, whom God blesses.

^{( o )} That is, the miser.

Geneva Bible: Pro 11:26

He that withholdeth grain, the people shall curse him: but blessing [shall be] upon the head of him that ^{( p )} selleth [it].

^{( p )} That provides for the use of them who are in need.

Geneva Bible: Pro 11:29

He that troubleth his own ^{( q )} house shall inherit the wind: and the fool [shall be] ^{( r )} servant to the wise of heart.

^{( q )} The covetous men who spare their riches to the hinderance of their families, will be deprived of it miserably.

^{( r )} For though the wicked are rich, yet they are only slaves to the godly, who are the true possessors of the gifts of God.

Geneva Bible: Pro 11:30

The fruit of the righteous [is] a tree of life; and he that ^{( s )} winneth souls [is] wise.

^{( s )} That is, brings them to the knowledge of God.

Geneva Bible: Pro 11:31

Behold, the righteous shall be ^{( t )} recompensed upon the earth: much more the wicked and the sinner.

^{( t )} Will be punished as he deserves, (1Pe 4:18).

Commentary -- Verse Range Notes

MHCC: Pro 11:2

Considering how safe, and quiet, and easy the humble are, we see that with the lowly is wisdom.

MHCC: Pro 11:3

An honest man's principles are fixed, therefore his way is plain.

MHCC: Pro 11:4

Riches will stand men in no stead in the day of death.

MHCC: Pro 11:5-6

The ways of wickedness are dangerous. And sin will be its own punishment.

MHCC: Pro 11:7

When a godly man dies, all his fears vanish; but when a wicked man dies, his hopes vanish.

MHCC: Pro 11:8

The righteous are often wonderfully kept from going into dangerous situations, and the ungodly go in their stead.

MHCC: Pro 11:9

Hypocrites delude men into error and sin by artful objections against the truths of God's word.

MHCC: Pro 11:10-11

Nations prosper when wicked men are cast down.

MHCC: Pro 11:12

A man of understanding does not judge of others by their success.

MHCC: Pro 11:13

A faithful man will not disclose what he is trusted with, unless the honour of God and the real good of society require it.

MHCC: Pro 11:14

We shall often find it to our advantage to advise with others.

MHCC: Pro 11:15

The welfare of our families, our own peace, and our ability to pay just debts, must not be brought into danger. But here especially let us consider the grace of our Lord Jesus Christ in becoming Surety even for enemies.

MHCC: Pro 11:16

A pious and discreet woman will keep esteem and respect, as strong men keep possession of wealth.

MHCC: Pro 11:17

A cruel, froward, ill-natured man, is vexatious to those that are, and should be to him as his own flesh, and punishes himself.

MHCC: Pro 11:18

He that makes it his business to do good, shall have a reward, as sure to him as eternal truth can make it.

MHCC: Pro 11:19

True holiness is true happiness. The more violent a man is in sinful pursuits, the more he hastens his own destruction.

MHCC: Pro 11:20

Nothing is more hateful to God, than hypocrisy and double dealing, which are here signified. God delights in such as aim and act with uprightness.

MHCC: Pro 11:21

Joining together in sin shall not protect the sinners.

MHCC: Pro 11:22

Beauty is abused by those who have not discretion or modesty with it. This is true of all bodily endowments.

MHCC: Pro 11:23

The wicked desire mischief to others, but it shall return upon themselves.

MHCC: Pro 11:24

A man may grow poor by not paying just debts, not relieving the poor, not allowing needful expenses. Let men be ever so saving of what they have, if God appoints, it comes to nothing.

MHCC: Pro 11:25

Both in temporal and spiritual things, God commonly deals with his people according to the measure by which they deal with their brethren.

MHCC: Pro 11:26

We must not hoard up the gifts of God's bounty, merely for our own advantage.

MHCC: Pro 11:27

Seeking mischief is here set against seeking good; for those that are not doing good are doing hurt, even to themselves.

MHCC: Pro 11:28

The true believer is a branch of the living Vine. When those that take root in the world wither, those who are grafted into Christ shall be fruitful.

MHCC: Pro 11:29

He that brings trouble upon himself and his family, by carelessness, or by wickedness, shall be unable to keep and enjoy what he gets, as a man is unable to hold the wind, or to satisfy himself with it.

MHCC: Pro 11:30

The righteous are as trees of life; and their influence upon earth, like the fruits of that tree, support and nourish the spiritual life in many.

MHCC: Pro 11:31

Even the righteous, when they offend on earth, shall meet with sharp corrections; much more will the wicked meet the due reward of their sins. Let us then seek those blessings which our Surety purchased by his sufferings and death; let us seek to copy his example, and to keep his commandments.

Matthew Henry: Pro 11:2

Observe, 1. How he that exalts himself is here abased, and contempt put upon him. When pride comes then comes shame. Pride is a sin which men have reason to be themselves ashamed of; it is a shame to a man who springs out of the earth, who lives upon alms, depends upon God, and has forfeited all he has, to be proud. It is a sin which others cry out shame on and look upon with disdain; he that is haughty makes himself contemptible; it is a sin for which God often brings men down, as he did Nebuchadnezzar and Herod, whose ignominy immediately attended their vain-glory; for God resists the proud, contradicts them, and counterworks them, in the thing they are proud of, Isa 2:11, etc. 2. How he that humbles himself is here exalted, and a high character is given him. As with the proud there is folly, and will be shame, so with the lowly there is wisdom, and will be honour, for a man's wisdom gains him respect and makes his face to shine before men; or, if any be so base as to trample upon the humble, God will give them grace which will be their glory. Considering how safe, and quiet, and easy, those are that are of a humble spirit, what communion they have with God and comfort in themselves, we will say, With the lowly is wisdom.

Matthew Henry: Pro 11:3

It is not only promised that God will guide the upright, and threatened that he will destroy the transgressors, but, that we may be the more fully assured of both, it is here represented as if the nature of the thing were such on both sides that it would do it itself. 1. The integrity of an honest man will itself be his guide in the way of duty and the way of safety. His principles are fixed, his rule is certain, and therefore his way is plain; his sincerity keeps him steady, and he needs not tack about every time the wind turns, having no other end to drive at than to keep a good conscience. Integrity and uprightness will preserve men, Psa 25:21. 2. The iniquity of a bad man will itself be his ruin. As the plainness of a good man will be his protection, though he is ever so much exposed, so the perverseness of sinners will be their destruction, though they think themselves eve so well fortified. They shall fall into pits of their own digging, Pro 5:22.

Matthew Henry: Pro 11:4

Note, 1. The day of death will be a day of wrath. It is a messenger of God's wrath; therefore when Moses had meditated on man's mortality he takes occasion thence to admire the power of God's anger, Psa 110:1-7 :11. It is a debt owing, not to nature, but to God's justice. After death the judgment, and that is a day of wrath, Rev 6:17. 2. Riches will stand men in no stead that day. They will neither put by the stroke nor ease the pain, much less take out the sting; what profit will this world's birth-rights be of then? In the day of public judgments riches often expose men rather than protect them, Eze 7:19. 3. It is righteousness only that will deliver from the evil of death. A good conscience will make death easy, and take off the terror of it; it is the privilege of the righteous only not to be hurt of the second death, and so not much hurt by the first.

Matthew Henry: Pro 11:5-6

These two verses are, in effect, the same, and both to the same purport with Pro 11:3. For the truths are here of such certainty and weight that they cannot be too often inculcated. Let us govern ourselves by these principles.

I. That the ways of religion are plain and safe, and in them we may enjoy a holy security. A living principle of honesty and grace will be, 1. Our best direction in the right way, in every doubtful case to say to us, This is the way, walk in it. He that acts without a guide looks right on and sees his way before him. 2. Our best deliverance from every false way: The righteousness of the upright shall be armour of proof to them, to deliver them from the allurements of the devil and the world, and from their menaces.

The ways of wickedness are dangerous and destructive: The wicked shall fail into misery and ruin by their own wickedness, and be taken in their own naughtiness as in a snare. O Israel! thou hast destroyed thyself. Their sin will be their punishment; that very thing by which they contrived to shelter themselves will make against them.

Matthew Henry: Pro 11:7

Note, 1. Even wicked men, while they live, may keep up a confident expectation of a happiness when they die, or at least a happiness in this world. The hypocrite has his hope, in which he wraps himself as the spider in her web. The worldling expects great matters from his wealth; he calls it goods laid up for many years, and hopes to take his ease in it and to be merry; but in death their expectation will be frustrated: the worldling must leave this world which he expected to continue in and the hypocrite will come short of that world which he expected to remove to, Job 27:8. 2. It will be the great aggravation of the misery of wicked people that their hopes will sink into despair just when they expect them to be crowned with fruition. When a godly man dies his expectations are out-done, and all his fears vanish; but when a wicked man dies his expectations are dashed, dashed to pieces; in that very day his thoughts perish with which he had pleased himself, his hopes vanish.

Matthew Henry: Pro 11:8

As always in death, so sometimes in life, the righteous are remarkably favoured and the wicked crossed. 1. Good people are helped out of the distresses which they thought themselves lost in, and their feet are set in a large room, Psa 66:12; Psa 34:19. God has found out a way to deliver his people even when they have despaired and their enemies have triumphed, as if the wilderness had shut them in. 2. The wicked have fallen into the distresses which they thought themselves far from, nay, which they had been instrumental to bring the righteous into, so that they seem to come in their stead, as a ransom for the just. Mordecai is saved from the gallows, Daniel from the lion's den, and Peter from the prison; and their persecutors come in their stead. The Israelites are delivered out of the Red Sea and the Egyptians drowned in it. So precious are the saints in God's eye that he gives men for them, Isa 43:3, Isa 43:4.

Matthew Henry: Pro 11:9

Here is, 1. Hypocrisy designing ill. It is not only the murderer with his sword, but the hypocrite with his mouth, that destroys his neighbour, decoying him into sin, or into mischief, by the specious pretences of kindness and good-will. Death and life are in the power of the tongue, but no tongue more fatal than the flattering tongue. 2. Honesty defeating the design and escaping the snare: Through knowledge of the devices of Satan shall the just be delivered from the snares which the hypocrite has laid for him; seducers shall not deceive the elect. By the knowledge of God, and the scriptures, and their own hearts, shall the just be delivered from those that lie in wait to deceive, and so to destroy, Rom 16:18, Rom 16:19.

Matthew Henry: Pro 11:10-11

It is here observed,

I. That good men are generally well-beloved by their neighbours, but nobody cares for wicked people. 1. It is true there are some few that are enemies to the righteous, that are prejudiced against God and godliness, and are therefore vexed to see good men in power and prosperity; but all indifferent persons, even those that have no great stock of religion themselves, have a good word for a good man; and therefore when it goes well with the righteous, when they are advanced and put into a capacity of doing good according to their desire, it is so much the better for all about them, and the city rejoices. For the honour and encouragement of virtue, and as it is the accomplishment of the promise of God, we should be glad to see virtuous men prosper in the world, and brought into reputation. 2. Wicked people may perhaps have here and there a well-wisher among those who are altogether such as themselves, but among the generality of their neighbours they get ill-will; they may be feared, but they are not loved, and therefore when they perish there is shouting; every body takes a pleasure in seeing them disgraced and disarmed, removed out of places of trust and power, chased out of the world, and wishes no greater loss may come to the town, the rather because they hope the righteous may come in their stead, as they into trouble instead of the righteous, Pro 11:8. Let a sense of honour therefore keep us in the paths of virtue, that we may live desired and die lamented, and not be hissed off the stage, Job 27:23; Psa 52:6.

II. That there is good reason for this, because those that are good do good, but ( as saith the proverb of the ancients ) wickedness proceeds from the wicked. 1. Good men are public blessings - Vir bonus est commune bonum . By the blessing of the upright, the blessings with which they are blessed, which enlarge their sphere of usefulness, - by the blessings with which they bless their neighbours, their advice, their example, their prayers, and all the instances of their serviceableness to the public interest, - by the blessings with which God blesses others for their sake, - by these the city is exalted and made more comfortable to the inhabitants, and more considerable among its neighbours. 2. Wicked men are public nuisances, not only the burdens, but the plagues of their generation. The city is overthrown by the mouth of the wicked, whose evil communications corrupt good manners, are enough to debauch a town, to ruin virtue in it, and bring down the judgments of God upon it.

Matthew Henry: Pro 11:12-13

I. Silence is here recommended as an instance of true friendship, and a preservative of it, and therefore an evidence, 1. Of wisdom: A man of understanding, that has rule over his own spirit, if he be provoked, holds his peace, that he may neither give vent to his passion nor kindle the passion of others by any opprobrious language or peevish reflections. 2. Of sincerity: He that is of a faithful spirit, that is true, not only to his own promise, but to the interest of his friend, conceals every matter which, if divulged, may turn to the prejudice of his neighbour.

II. This prudent friendly concealment is here opposed to two very bad vices of the tongue: - 1. Speaking scornfully of a man to his face: He that is void of wisdom discovers his folly by this; he despises his neighbour, calls him Raca, and Thou fool, upon the least provocation, and tramples upon him as not worthy to be set with the dogs of his flock. He undervalues himself who thus undervalues one that is made of the same mould. 2. Speaking spitefully of a man behind his back: A tale-bearer, that carries all the stories he can pick up, true or false, from house to house, to make mischief and sow discord, reveals secrets which he has been entrusted with, and so breaks the laws, and forfeits all the privileges, of friendship and conversation.

Matthew Henry: Pro 11:14

Here is, 1. The bad omen of a kingdom's ruin: Where no counsel is, no consultation at all, but every thing done rashly, or no prudent consultation for the common good, but only caballing for parties and divided interests, the people fall, crumble into factions, fall to pieces, fall together by the ears, and fall an easy prey to their common enemies. Councils of war are necessary to the operations of war; two eyes see more than one; and mutual advice is in order to mutual assistance. 2. The good presage of a kingdom's prosperity: In the multitude of counsellors, that see their need one of another, and act in concert and with concern for the public welfare, there is safety; for what prudent methods one discerns not another may. In our private affairs we shall often find it to our advantage to advise with many; if they agree in their advice, our way will be the more clear; if they differ, we shall hear what is to be said on all sides, and be the better able to determine.

Matthew Henry: Pro 11:15

Here we are taught, 1. In general, that we may not use our estates as we will (he that gave them to us has reserved to himself a power to direct us how we shall use them, for they are not our own; we are but stewards), and further that God in his law consults our interests and teaches us that charity which begins at home, as well as that which must not end there. There is a good husbandry which is good divinity, and a discretion in ordering our affairs which is part of the character of a good man, Psa 112:5. Every man must be just to his family, else he is not true to his stewardship. 2. In particular, that we must not enter rashly into suretiship, (1.) Because there is danger of bringing ourselves into trouble by it, and our families too when we are gone: He that is surety for a stranger, for any one that asks him and promises him to be bound for him another time, for one whose person perhaps he knows, and thinks he knows his circumstances, but is mistaken, he shall smart for it. Contritione conteretur - he shall be certainly and sadly crushed and broken by it, and perhaps become a bankrupt. Our Lord Jesus was surety for us when we were strangers, nay, enemies, and he smarted for it; it pleased the Lord to bruise him. (2.) Because he that resolves against all such suretiship keeps upon sure grounds, which a man may do if he take care not to launch out any further into business than his own credit will carry him, so that he needs not ask others to be bound for him.

Matthew Henry: Pro 11:16

Here, 1. It is allowed that strong men retain riches, that those who bustle in the world, who are men of spirit and interest, and are able to make their part good against all who stand in their way, are likely to keep what they have and to get more, while those who are weak are preyed upon by all about them. 2. It is taken for granted that a gracious woman is as solicitous to preserve her reputation for wisdom and modesty, humility and courtesy, and all those other graces that are the true ornaments of her sex, as strong men are to secure their estates; and those women who are truly gracious will, in like manner, effectually secure their honour by their prudence and good conduct. A gracious woman is as honourable as a valiant man and her honour is as sure.

Matthew Henry: Pro 11:17

It is a common principle, Every one for himself. Proximus egomet mihi - None so near to me as myself. Now, if this be rightly understood, it will be a reason for the cherishing of gracious dispositions in ourselves and the crucifying of corrupt ones. We are friends or enemies to ourselves, even in respect of present comfort, according as we are or are not governed by religious principles. 1. A merciful, tender, good humoured man, does good to his own soul, makes and keeps himself easy. He has the pleasure of doing his duty, and contributing to the comfort of those that are to him as his own soul; for we are members one of another. He that waters others with his temporal good things shall find that God will water him with his spiritual blessings, which will do the best good to his own soul. See Isa 58:7, etc. If thou hide not thy eyes from thy own flesh, but do good to others, as to thyself, if thou do good with thy own soul and draw that out to the hungry, thou wilt do good to thy own soul; for the Lord shall satisfy thy soul and make fat thy bones. Some make it part of the character of a merciful man, that he will make much of himself; that disposition which inclines him to be charitable to others will oblige him to allow himself also that which is convenient and to enjoy the good of all his labour. We may by the soul understand the inward man, as the apostle calls it, and then it teaches us that the first and great act of mercy is to provide well for our own souls the necessary supports of the spiritual life. 2. A cruel, froward, ill-natured man, troubles his own flesh, and so his sin becomes his punishment; he starves and dies for want of what he has, because he has not a heart to use it either for the good of others of for his own. He is vexatious to his nearest relations, that are, and should be, to him as his own flesh, Eph 5:29. Envy, and malice, and greediness of the world, are the rottenness of the bones and the consumption of the flesh.

Matthew Henry: Pro 11:18

Note, 1. Sinners put a most fatal cheat upon themselves: The wicked works a deceitful work, builds himself a house upon the sand, which will deceive him when the storm comes, promises himself that by his sin which he will never gain; nay, it is cutting his throat when it smiles upon him. Sin deceived me, and by it slew me. 2. Saints lay up the best securities for themselves: He that sows righteousness, that is good, and makes it his business to do good, with an eye to a future recompence, he shall have a sure reward; it is made as sure to him as eternal truth can make it. If the seedness fail not, the harvest shall not, Gal 6:8.

Matthew Henry: Pro 11:19

It is here shown that righteousness, not only by the divine judgment, will end in life, and wickedness in death, but that righteousness, in its own nature, has a direct tendency to life and wickedness to death. 1. True holiness is true happiness; it is a preparative for it, a pledge and earnest of it. Righteousness inclines, disposes, and leads, the soul to life. 2. In like manner, those that indulge themselves in sin are fitting themselves for destruction. The more violent a man is in sinful pursuits the more eagerly bent he is upon his own destruction; he awakens it when it seemed to slumber and hastens it when it seemed to linger.

Matthew Henry: Pro 11:20

It concerns us to know what God hates and what he loves, that we may govern ourselves accordingly, may avoid his displeasure and recommend ourselves to his favour. Now here we are told, 1. That nothing is more offensive to God than hypocrisy and double-dealing, for these are signified by the word which we translate frowardness, pretending justice, but intending wrong, walking in crooked ways, to avoid discovery. Those are of a froward heart who act in contradiction to that which is good, under a profession of that which is good, and such are, more than any sinners, an abomination to the Lord, Isa 65:5. 2. That nothing is more pleasing to God than sincerity and plain-dealing: Such as are upright in their way, such as aim and act with integrity, such as have their conversation in the world in simplicity and godly sincerity, not with fleshly wisdom, these God delights in, these he even boasts of ( Hast thou considered my servant Job? ) and will have us to admire. Behold an Israelite indeed!

Matthew Henry: Pro 11:21

Observe, 1. That confederacies in sin shall certainly be broken, and shall not avail to protect the sinners: Though hand join in hand, though there are many that concur by their practice to keep wickedness in countenance, and engage to stand by one another in defending it against all the attacks of virtue and justice, - though they are in league for the support and propagation of it, - though wicked children tread in the steps of their wicked parents, and resolve to keep up the trade, in defiance of religion, - yet all this will not protect them from the justice of God; they shall not be held guiltless; it will not excuse them to say that they did as the most did and as their company did; they shall not be unpunished; witness the flood that was brought upon a whole world of ungodly men. Their number, and strength, and unanimity in sin will stand them in no stead when the day of vengeance comes. 2. That entails of religion shall certainly be blessed: The seed of the righteous, that follow the steps of their righteousness, though they may fall into trouble, shall, in due time, be delivered. Though justice may come slowly to punish the wicked, and mercy may come slowly to save the righteous, yet both will come surely. Sometimes the seed of the righteous, though they are not themselves righteous, are delivered for the sake of their godly ancestors, as Israel often, and the seed of David.

Matthew Henry: Pro 11:22

By discretion here we must understand religion and grace, a true taste and relish (so the word signifies) of the honours and pleasures that attend an unspotted virtue; so that a woman without discretion is a woman of a loose and dissolute conversation; and then observe, 1. It is taken for granted here that beauty or comeliness of body is as a jewel of gold, a thing very valuable, and, where there is wisdom and grace to guard against the temptations of it, it is a great ornament, ( Gratior est pulchro veniens de corpore virtus - Virtue appears peculiarly graceful when associated with beauty ); but a foolish wanton woman, of a light carriage, is fitly compared to a swine, though she be ever so handsome, wallowing in the mire of filthy lusts, with which the mind and conscience are defiled, and, though washed, returning to them. 2. It is lamented that beauty should be so abused as it is by those that have not modesty with it. It seems ill-bestowed upon them; it is quite misplaced, as a jewel in a swine's snout, with which he roots in the dunghill. If beauty be not guarded by virtue, the virtue is exposed by the beauty. It may be applied to all other bodily endowments and accomplishments; it is a pity that those should have them who have not discretion to use them well.

Matthew Henry: Pro 11:23

This tells us what the desire and expectation of the righteous and of the wicked are and how they will prove, what they would have and what they shall have. 1. The righteous would have good, only good; all they desire is that it may go well with all about them; they wish no hurt to any, but happiness to all; as to themselves, their desire is not to gratify any evil lust, but to obtain the favour of a good God and to preserve the peace of a good conscience; and good they shall have, that good which they desire, Psa 37:4. 2. The wicked would have wrath; they desire the woeful day, that God's judgments may gratify their passion and revenge, may remove those that stand in their way, and that they may make an advantage to themselves by fishing in troubled waters; and wrath they shall have, so shall their doom be. They expect and desire mischief to others, but it shall return upon themselves; as they loved cursing, they shall have enough of it.

Matthew Henry: Pro 11:24

Note, 1. It is possible a man may grow rich by prudently spending what he has, may scatter in works of piety, charity, and generosity, and yet may increase; nay, by that means may increase, as the corn is increased by being sown. By cheerfully using what we have our spirits are exhilarated, and so fitted for the business we have to do, by minding which closely what we have is increased; it gains a reputation which contributes to the increase. But it is especially to be ascribed to God; he blesses the giving hand, and so makes it a getting hand, 2Co 9:10. Give, and it shall be given you. 2. It is possible a man may grow poor by meanly sparing what he has, withholding more than is meet, not paying just debts, not relieving the poor, not providing what is convenient for the family, not allowing necessary expenses for the preservation of the goods; this tends to poverty; it cramps men's ingenuity and industry, weakens their interest, destroys their credit, and forfeits the blessing of God: and, let men be ever so saving of what they have, if God blast it and blow upon it, it comes to nothing. A fire not blown shall consume it, Hag 1:6, Hag 1:9.

Matthew Henry: Pro 11:25

So backward we are to works of charity, and so ready to think that giving undoes us, that we need to have it very much pressed upon us how much it is for our own advantage to do good to others, as before, Pro 11:17. 1. We shall have the comfort of it in our own bosoms: The liberal soul, the soul of blessing, that prays for the afflicted and provides for them, that scatters blessings with gracious lips and generous hands, that soul shall be made fat with true pleasure and enriched with more grace. 2. We shall have the recompence of it both from God and man: He that waters others with the streams of his bounty shall be also watered himself; God will certainly return it in the dews, in the plentiful showers, of his blessing, which he will pour out, till there be not room enough to receive it, Mal 3:10. Men that have any sense of gratitude will return it if there be occasion; the merciful shall find mercy and the kind be kindly dealt with. 3. We shall be enabled still to do yet more good: He that waters, even he shall be as rain (so some read it); he shall be recruited as the clouds are which return after the rain, and shall be further useful and acceptable, as the rain to the new-mown grass. he that teaches shall learn (so the Chaldee reads it); he that uses his knowledge in teaching others shall himself be taught of God; to him that has, and uses what he has, more shall be given.

Matthew Henry: Pro 11:26

See here, 1. What use we are to make of the gifts of God's bounty; we must not hoard them up merely for our own advantage, that we may be enriched by them, but we must bring them forth for the benefit of others, that they may be supported and maintained by them. It is a sin, when corn is dear and scarce, to withhold it, in hopes that it will still grow dearer, so to keep up and advance the market, when it is already so high that the poor suffer by it; and at such a time it is the duty of those that have stocks of corn by them to consider the poor, and to be willing to sell at the market-price, to be content with moderate profit, and not aim to make a gain of God's judgments. It is a noble and extensive piece of charity for those that have stores wherewithal to do it to help to keep the markets low when the price of our commodities grows excessive. 2. What regard we are to have to the voice of the people. We are not to think it an indifferent thing, and not worth heeding, whether we have the ill will and word, or the good will and word, of our neighbours, their prayers or their curses; for here we are taught to dread their curses, and forego our own profit rather than incur them; and to court their blessings, and be at some expense to purchase them. Sometimes, vox populi est vox Dei - the voice of the people is the voice of God.

Matthew Henry: Pro 11:27

Observe, 1. Those that are industrious to do good in the world get themselves beloved both with God and man: He that rises early to that which is good (so the word is), that seeks opportunities of serving his friends and relieving the poor, and lays out himself therein, procures favour. All about him love him, and speak well of him, and will be ready to do him a kindness; and, which is better than that, better than life, he has God's lovingkindness. 2. Those that are industrious to do mischief are preparing ruin for themselves: It shall come unto them; some time or other they will be paid in their own coin. And, observe, seeking mischief is here set in opposition to seeking good; for those that are not doing good are doing hurt.

Matthew Henry: Pro 11:28

Observe, 1. Our riches will fail us when we are in the greatest need: He that trusts in them, as if they would secure him the favour of God and be his protection and portion, shall fall, as a man who lays his weight on a broken reed, which will not only disappoint him, but run into his hand and pierce him. 2. Our righteousness will stand us in stead when our riches fail us: The righteous shall then flourish as a branch, the branch of righteousness, like a tree whose leaf shall not wither, Psa 1:3. Even in death, when riches fail men, the bones of the righteous shall flourish as a herb, Isa 66:14. When those that take root in the world wither those that are grafted into Christ and partake of his root and fatness shall be fruitful and flourishing.

Matthew Henry: Pro 11:29

Two extremes in the management of family-affairs are here condemned and the ill consequences of them foretold: - 1. Carefulness and carnal policy, on the one hand. There are those that by their extreme earnestness in pursuit of the world, their anxiety about their business and fretfulness about their losses, their strictness with their servants and their niggardliness towards their families, trouble their own houses and give continual vexation to all about them; while others think, by supporting factions and feuds in their families, which are really a trouble to their houses, to serve some turn for themselves, and either to get or to save by it. But they will both be disappointed; they will inherit the wind. All they will get by these arts will not only be empty and worthless as the wind, but noisy and troublesome, vanity and vexation. 2. Carelessness and want of common prudence, on the other. He that is a fool in his business, that either minds it not or goes awkwardly about it, that has no contrivance and consideration, no only loses his reputation and interest, but becomes a servant to the wise in heart. He is impoverished, and forced to work for his living; while those that manage wisely raise themselves, and come to have dominion over him, and others like him. It is rational, and very fit, that the fool should be servant to the wise in heart, and upon that account, among others, we are bound to submit our wills to the will of God, and to be subject to him, because we are fools and he is infinitely wise.

Matthew Henry: Pro 11:30

This shows what great blessings good men are, especially those that are eminently wise, to the places where they live, and therefore how much to be valued. 1. The righteous are as trees of life; the fruits of their piety and charity, their instructions, reproofs, examples, and prayers, their interest in heaven, and their influence upon earth, are like the fruits of that tree, precious and useful, contributing to the support and nourishment of the spiritual life in many; they are the ornaments of paradise, God's church on earth, for whose sake it stands. 2. The wise are something more; they are as trees of knowledge, not forbidden, but commanded knowledge. He that is wise, by communicating his wisdom, wins souls, wins upon them to bring them in love with God and holiness, and so wins them over into the interests of God's kingdom among men. The wise are said to turn many to righteousness, and that is the same with winning souls here, Dan 12:3. Abraham's proselytes are called the souls that he had gotten, Gen 12:5. Those that would win souls have need of wisdom to know how to deal with them; and those that do win souls show that they are wise.

Matthew Henry: Pro 11:31

This, I think, is the only one of Solomon's proverbs that has that note of attention prefixed to it, Behold! which intimates that it contains not only an evident truth, which may be beheld, but an eminent truth, which must be considered. 1. Some understand both parts of a recompence in displeasure: The righteous, if they do amiss, shall be punished for their offences in this world; much more shall wicked people be punished for theirs, which are committed, not through infirmity, but with a high hand. If judgment begin at the house of God, what will become of the ungodly? 1Pe 4:17, 1Pe 4:18; Luk 23:31. 2. I rather understand it of a recompence of reward to the righteous and punishment to sinners. Let us behold providential retributions. There are some recompences in the earth, in this world, and in the things of this world, which prove that verily there is a God that judges in the earth (Psa 58:11); but they are not universal; many sins go unpunished in the earth, and services unrewarded, which indicates that there is a judgment to come, and that there will be more exact and full retributions in the future state. Many times the righteous are recompensed for their righteousness here in the earth, though that is not the principal, much less the only reward either intended for them or intended by them; but whatever the word of God has promised them, or the wisdom of God sees good for them, they shall have in the earth. The wicked also, and the sinner, are sometimes remarkably punished in this life, nations, families, particular persons. And if the righteous, who do not deserve the least reward, yet have part of their recompence here on earth, much more shall the wicked, who deserve the greatest punishment, have part of their punishment on earth, as an earnest of worse to come. Therefore stand in awe and sin not. If those have two heavens that merit none, much more shall those have two hells that merit both.

Keil-Delitzsch: Pro 11:2

Now follows the Solomonic "Pride goeth before a fall."

There cometh arrogance, so also cometh shame;

But with the humble is wisdom.

Interpreted according to the Hebr.: if the former has come, so immediately also comes the latter. The general truth as to the causal connection of the two is conceived of historically; the fact, confirmed by many events, is represented in the form of a single occurrence as a warning example; the preterites are like the Greek aoristi gnomici ( vid ., p. 32); and the perf., with the fut. consec . following, is the expression of the immediate and almost simultaneous consequence ( vid ., at Hab 3:10): has haughtiness ( זדון after the form לצון , from זיד , to boil, to run over) appeared, then immediately also disgrace appeared, in which the arrogant behaviour is overwhelmed. The harmony of the sound of the Hebr. זדון and קלון cannot be reproduced in German [nor in English]; Hitzig and Ewald try to do so, but such a quid pro quo as "steplang7 Kommt Unglimpf kommt an ihn Schimpf "[there comes arrogance, there comes to him disgrace] is not a translation, but a distortion of the text. If, now, the antithesis says that with the humble is wisdom, wisdom is meant which avoids such disgrace as arrogance draws along with it; for the צנוּע thinks not more highly of himself than he ought to think (R. צן , subsidere, demitti , Deutsch. Morgenl. Zeitsch . xxv. 185).

Keil-Delitzsch: Pro 11:3

3 The integrity of the upright guideth them;

But the perverseness of the ungodly destroyeth them.

To the upright, ישׁרים , who keep the line of rectitude without turning aside therefrom into devious paths (Psa 125:4.), stand opposed (as at Pro 2:21.) the ungodly (faithless), בּגדים , who conceal (from בּגד , to cover, whence בּגד = כּסוּת ) malicious thoughts and plans. And the contrast of תּמּה , integrity = unreserved loving submission, is סלף , a word peculiar to the Solomonic Mashal, with its verb סלּף ( vid ., p. 32). Hitzig explains it by the Arab. saraf , to step out, to tread over; and Ewald by lafat , to turn, to turn about ("treacherous, false step"), both of which are improbable. Schultens compares salaf in the meaning to smear (R. לף , לב , ἀλείφειν ; cf. regarding such secondary formations with ש preceding, Hupfeld on Psa 5:7), and translates here, lubricitas . But this rendering is scarcely admissible. It has against it lexical tradition (Menahem: מוטה , wavering; Perchon: זיוף , falsifying; Kimchi: עוות , misrepresentation, according to which the Graec. Venet. σκολιότης ), as well as the methodical comparison of the words. The Syriac has not this verbal stem, but the Targum has סלף in the meaning to distort, to turn the wrong way ( σκολιοῦν , στρεβλοῦν ), Pro 10:10, and Est 6:10, where, in the second Targum, פּוּמהּ אסתּלף means "his mouth was crooked."With justice, therefore, Gesenius in his Thesaurus has decided in favour of the fundamental idea pervertere , from which also the Peshito and Saadia proceed; for in Exo 23:8 they translate (Syr.) mhapêk (it, the gift of bribery, perverts) and (Arab.) tazyf (= תּזיּף , it falsifies). Fl. also, who at Pro 15:4 remarks, " סלף , from סלף , to stir up, to turn over, so that the lowermost becomes the uppermost,"gives the preference to this primary idea, in view of the Arab. salaf , invertere terram conserendi causa . It is moreover confirmed by salaf , praecedere , which is pervertere modified to praevertere . But how does סלף mean perversio (Theod. ὑποσκελισμός ), in the sense of the overthrow prepared for thy neighbour? The parallels demand the sense of a condition peculiar to the word and conduct of the godless (treacherous), Pro 22:12 (cf. Exo 23:8), Pro 19:3, thus perversitas , perversity; but this as contrary to truth and rectitude (opp. תּמּה ), "perverseness,"as we have translated it, for we understand by it want of rectitude (dishonesty) and untruthfulness. While the sincerity of the upright conducts them, and, so to say, forms their salvus conductus , which guards them against the danger of erring and of hostile assault, the perverseness of the treacherous destroys them; for the disfiguring of truth avenges itself against them, and they experience the reverse of the proverb, "steplang7 das Ehrlich währt am längsten "(honesty endures the longest). The Chethı̂b ושׁדם ( ושׁדּם ) is an error of transcription; the Kerı̂ has the proper correction, ישׁדּם = ישׁדדם , Jer 5:6. Regarding שׁדד (whence שׁדּי ), which, from its root-signification of making close and fast, denotes violence and destruction, vid ., under Gen 17.

Keil-Delitzsch: Pro 11:4

Three proverbs in praise of צדקה :

4 Possessions are of no profit in the day of wrath;

But righteousness delivereth from death.

That which is new here, is only that possessions and goods ( vid ., regarding הון , p. 63) are destitute of all value in the day of the μέλλουσα ὀργή ; for יום עברה , the day of wrath breaking through the limits (of long-suffering), has the same meaning as in the prophets; and such prophetic words as Isa 10:3; Zep 1:18, and, almost in the same words, Eze 7:19, are altogether similar to this proverb. The lxx, which translates ἐν ήμέρᾳ ἐπαγωγῆς , harmonizes in expression with Sir. 5:8, cf. 2:2. Theodotion translates איד , Pro 27:10, by ἐπαγωγή (providence, fate).

Keil-Delitzsch: Pro 11:5

5 The righteousness of the blameless smootheth his way,

And by his own wickedness doth the wicked fall.

With the תּמים (cf. Pro 1:12), formed after the passive, more than with תּם , is connected the idea of the perfected, but more in the negative sense of moral spotlessness than of moral perfection. The rectitude of a man who seeks to keep his conscience and his character pure, maketh smooth ( ישּׁר , as Pro 3:6, not of the straightness of the line, but of the surface, evenness) his life's path, so that he can pursue his aim without stumbling and hindrance, and swerving from the direct way; while, on the contrary, the godless comes to ruin by his godlessness - that by which he seeks to forward his interests, and to make a way for himself, becomes his destruction.

Keil-Delitzsch: Pro 11:6

6 The rectitude of the upright saveth them,

And in their own covetousness are the faithless taken.

The integrity of those who go straight forward and straight through, without permitting themselves to turn aside on crooked ways, delivers them from the snares which are laid for them, the dangers they encounter; while, on the contrary, the faithless, though they mask their intentions ever so cunningly, are ensnared in their passionate covetousness: the mask is removed, they are convicted, and are caught and lost. Regarding הוּה , abyss, overthrow, also stumbling against anything = covetousness, vid ., at Pro 10:3, and under Psa 5:10. The form of the expression 6b follows the scheme, "in the image of God created He man,"Gen 9:6. The subject is to be taken from the genitive, as is marked by the accentuation, for it gives Mugrash to the וּבהוּת , as if it were the principal form, for וּבהוּה .

Keil-Delitzsch: Pro 11:7

Three proverbs regarding destruction and salvation:

7 When a godless man dies, his hope cometh to nought,

And the expectation of those who stand in fulness of strength is destroyed.

We have already remarked in the Introduction that אדם is a favourite word of the Chokma , and the terminological distinction of different classes and properties of men ( vid ., pp. 40, 42); we read, Pro 6:12, אדם בּליּעל , and here, as also Job 20:29; Job 27:13, אדם רשׁע , cf. Pro 21:29, אישׁ רשׁע , but generally only רשׁע is used. A godless man, to whom earthly possessions and pleasure and honour are the highest good, and to whom no means are too base, in order that he may appease this his threefold passion, rocks himself in unbounded and measureless hopes; but with his death, his hope, i.e. , all that he hoped for, comes to nought. The lxx translate τελευτήσαντος ἀνδρὸς δικαίου οὐκ ὄλλυται ἐλπίς , which is the converse of that which is here said, 7a: the hope of the righteous expects its fulfilment beyond the grave. The lxx further translate, τὸ δὲ καύχημα ( וּתהלּת ) τῶν ἀσεβῶν ὄλλυται ; but the distich in the Hebr. text is not an antithetic one, and whether אונים may signify the wicked (thus also the Syr., Targ., Venet ., and Luther), if we regard it as a brachyology for אנשׁי אונים , or as the plur. of an adj. און , after the form טוב (Elazar b. Jacob in Kimchi), or wickedness (Zöckler, with Hitzig, "the wicked expectation"), is very questionable. Yet more improbable is Malbim's (with Rashi's) rendering of this אונים , after Gen 49:3; Psa 78:51, and the Targ. on Job 18:12, of the children of the deceased; children gignuntur ex robore virili , but are not themselves the robur virile . But while אונים is nowhere the plur. of און fo . in its ethical signification, it certainly means in Psa 78:51, as the plur. of און , manly strength, and in Isa 40:26, Isa 40:29 the fulness of strength generally, and once, in Hos 9:4, as plur. of און in its physical signification, derived from its root-meaning anhelitus (Gen 35:18, cf. Hab 3:7), deep sorrow (a heightening of the און , Deu 26:14). This latter signification has also been adopted: Jerome, expectatio solicitorum ; Bertheau, "the expectation of the sorrowing;"Ewald, "continuance of sorrow;"but the meaning of this in this connection is so obscure, that one must question the translators what its import is. Therefore we adhere to the other rendering, "fulness of strength,"and interpret אונים as the opposite of אין אונים , Isa 40:29, for it signifies, per metonymiam abstracti pro concr ., those who are full of strength; and we gain the meaning that there is a sudden end to the expectation of those who are in full strength, and build their prospects thereon. The two synonymous lines complete themselves, in so far as אונים gains by אדם רשׁע the associated idea of self-confidence, and the second strengthens the thought of the first by the transition of the expression from the fut. to the preterite (Fl.). ותוחלת has, for the most part in recent impressions, the Mugrash ; the correct accentuation, according to codices and old impressions, is ותוחלת אונים ( vid ., Baer's Torath Emeth , p. 10, §4).

Keil-Delitzsch: Pro 11:8

8 The righteous is delivered from trouble,

And the godless comes in his stead.

The succession of the tenses gives the same meaning as when, periodizing, we say: while the one is delivered, the other, on the contrary, falls before the same danger. נחלץ ( vid ., under Isa 58:11) followed by the historical tense, the expression of the principal fact, is the perfect. The statement here made clothes itself after the manner of a parable in the form of history. It is true there are not wanting experiences of an opposite kind (from that here stated), because divine justice manifests itself in this world only as a prelude, but not perfectly and finally; but the poet considers this, that as a rule destruction falls upon the godless, which the righteous with the help of God escapes; and this he realizes as a moral motive. In itself תּחתּיו may also have only the meaning of the exchange of places, but the lxx translate ὰ½τ ̓ αὐτοῦ , and thus in the sense of representation the proverb appears to be understood in connection with Pro 21:18 (cf. the prophetico-historical application, Isa 43:4). The idea of atonement has, however, no application here, for the essence of atonement consists in the offering up of an innocent one in the room of the guilty, and its force lies in the offering up of self; the meaning is only, that if the divinely-ordained linking together of cause and effect in the realms of nature and of history brings with it evil, this brings to the godless destruction, while it opens the way of deliverance for the righteous, so that the godless becomes for the righteous the כּפר , or, as we might say in a figure of similar import, the lightning conductor.

Keil-Delitzsch: Pro 11:9

9 The wicked with his mouth prepareth destruction for his neighbour;

But by knowledge the righteous are delivered from it.

The lxx translate, ἐν στόματι ἀσεβῶν παγὶς ( רשׁת ?) πολίταις, αἴσθησις δὲ δικαίοις εὔοδος , ( יצלחו ). There is no reason for changing (with Hitzig and Ewald) the text, which in the form in which it is here translated was before all other translators (Aq., Symmachus, Theodotion, Syr., Targ., Jerome). The accentuation, which separates the two instrumental statements by greater disjunctives from that which follows, is correct. The "three"Greek versions viz. of Aquila, Theodotion, and Symmachus translate חנף by ὑποκριτής , which it means in the modern idiom; but in the ancient Hebr. it signifies, him who is resolved upon evil, as in Arab. ḥanyf , him who is resolved upon that which is right: he who turns aside to evil enters on a path far removed from that which is right. In ישׁחית one is reminded (without any etymological reason) of שׁחת (pit), and so in יחלצוּ of משּׁחיתותם (Psa 107:20) or a similar word; but בּדּעת contains the reference, in this connection not easy to be mistaken, to the hostile purposes of the wicked masked by the words of the mouth, which are seen through by the righteous by virtue of knowledge which makes them acquainted with men. This penetrating look is their means of deliverance.

Keil-Delitzsch: Pro 11:10

Three proverbs follow relating to the nature of city and national life, and between them two against mockery and backbiting:

10 In the prosperity of the righteous the city rejoiceth;

And if the wicked come to ruin, there is jubilation.

The בּ of בּטוּב denotes the ground but not the object, as elsewhere, but the cause of the rejoicing, like the ב 10b, and in the similar proverb, Pro 29:2, cf. Pro 28:12. If it goes well with the righteous, the city has cause for joy, because it is for the advantage of the community; and if the wicked (godless) come to an end, then there is jubilation (substantival clause for תּרן ), for although they are honoured in their lifetime, yet men breathe freer when the city is delivered from the tyranny and oppression which they exercised, and from the evil example which they gave. Such proverbs, in which the city ( civitas ) represents the state, the πόλις the πολιτεία , may, as Ewald thinks, be of earlier date than the days of an Asa or Jehoshaphat; for "from the days of Moses and Joshua to the days of David and Solomon, Israel was a great nation, divided indeed into many branches and sections, but bound together by covenant, whose life did not at all revolve around one great city alone."We value such critical judgments according to great historical points of view, but confess not to understand why קריה must just be the chief city and may not be any city, and how on the whole a language which had not as yet framed the conception of the state (post-bibl. מדינה ), when it would described the community individually and as a whole, could speak otherwise than of city and people.

Keil-Delitzsch: Pro 11:11

11 By the blessing of the upright a city is exalted,

But by the mouth of the godless it is broken down.

This verse is related, in the way of confirming it, to Pro 11:10. The lxx, which omits Pro 11:4, here omits 10b and 11a, and combines 10a and 11b into one proverb ( vid ., Lagarde). The meaning is clear: "by the benedictions and pious prayers of the upright a city rises always to a higher eminence and prosperity; while, on the contrary, the deceitful, arrogant, blasphemous talk of the godless brings ruin to it"(Fl.). The nearest contrast to "by the blessing of the upright"would be "by the cursing of the wicked,"but not in the sense of the poet, who means to say that the city raises itself by the blessing of the upright, and on the contrary, when godless men are exalted, then by their words (whose blessing is no better than their curse) it comes to ruin. קרת (= קריה ) occurs only four times in Proverbs, and in Job 29:7.

Keil-Delitzsch: Pro 11:12

There now follow two proverbs which refer to the intercourse of private life.

He who mocketh his neighbour is devoid of understanding;

But the intelligent man remaineth silent.

Pro 14:21 is a proverb similarly beginning with בּז לרעהוּ , Pro 13:13 is another beginning with בּז לדבר . From this one sees that בּוּז ל (cf. בּזה ל , Isa 37:22) does not mean a speaking contemptuously in one's presence; as also from Pro 6:30, that contemptuous treatment, which expresses itself not in mockery but in insult, is thus named; so that we do not possess a German [nor an English] expression which completely covers it. Whoever in a derisive or insulting manner, whether it be publicly or privately, degrades his neighbour, is unwise ( חסר־לՀ‘ as pred., like Pro 6:32); an intelligent man, on the contrary, keeps silent, keeps his judgment to himself, abstains from arrogant criticisms, for he knows that he is not infallible, that he is not acquainted with the heart, and he possesses too much self-knowledge to raise himself above his neighbour as a judge, and thinks that contemptuous rejection, unamiable, reckless condemnation, does no good, but on the contrary does evil on all sides.

Keil-Delitzsch: Pro 11:13

13 He who goeth about tattling revealeth secrets;

But he who is of a faithful spirit concealeth a matter.

The tattler is called רכיל (intensive form of רכל ), from his going hither and thither. אנשׁי רכיל , Eze 22:9, are men given to tattling, backbiters; הולך רכיל (cf. Lev 19:16), one of the tattlers or backbiters goes, a divulger of the matter, a tell-tale. It is of such an one that the proverb speaks, that he reveals the secret ( סוד , properly the being close together for the purpose of private intercourse, then that intercourse itself, vid ., at Psa 25:14); one has thus to be on his guard against confiding in him. On the contrary, a נאמן־רוּח , firmus ( fidus ) spiritu , properly one who is established, or reflexively one who proves himself firm and true ( vid ., at Gen 15:6), conceals a matter, keeps it back from the knowledge and power of another. Zöckler rightly concludes, in opposition to Hitzig, from the parallelism that the הולך רכיל is subject; the arrangement going before also shows that this is the "ground-word"(Ewald); in Pro 20:19 the relation is reversed: the revealer of secrets is rightly named (cf. Sir. 27:16, ὁ ἀποκαλύπτων μυστήρια, κ.τ.λ. ).

Keil-Delitzsch: Pro 11:14

14 Where there is no direction a people fall

But where there is no want of counsellors there is safety.

Regarding תּחבּות , vid ., at Pro 1:5. There it means rules of self-government; here, rules for the government of the people, or, since the pluralet . denotes a multiplicity in unity, circumspect κυβέρνησις . With 14b, Pro 24:6 (where direction in war, as here in peace, is spoken of, and the meaning of the word specializes itself accordingly) agrees; cf. also Pro 15:22. Hitzig criticises the proverb, remarking, "we who have the longest resorted to many counsellors, as a consequence of the superabundance have learned to say, 'Too many cooks spoil the broth,' and, 'He who asks long, errs.'"But the truth of the clause 14b is in modern times more fully illustrated in the region of ecclesiastical and political affairs; and in general it is found to be true that it is better with a people when they are governed according to the laws and conclusions which have resulted from the careful deliberation of many competent and authorized men, than when their fate is entrusted unconditionally to one or to a few. The proverb, it must be acknowledge, refers not to counsellors such as in Isa 3:3, but as in Isa 1:26.

Keil-Delitzsch: Pro 11:15

There follow now two proverbs regarding kindness which brings injury and which brings honour:

It fares ill, nothing but ill, with one who is surety for another;

But he who hateth suretyship remaineth in quietness.

More closely to the original: It goes ill with him; for the proverb is composed as if the writer had before his eyes a definite person, whom one assails when he for whom he became security has not kept within the limits of the performance that was due. Regarding ערב with the accus. of the person: to represent one as a surety for him, and זר as denoting the other (the stranger), vid ., at Pro 6:1. The meaning of רע ירוע is seen from Pro 20:16. ירוע is, like Pro 13:20, the fut. Niph . of רעע , or of רוּע = רעע , after the forms ימּול , יעור (Olsh. §265e). The added רעע has, like עריה , Hab 3:9, the same function as the inf . absol . ( intensivus ); but as the infin. form רע could only be inf . constru . after the form שׁך , Jer 5:26, the infinitive absol . must be רוע : Thus רע is an accus., or what is the same, an adverbial adj.: he is badly treated (maltreated) in a bad way, for one holds him to his words and, when he cannot or will not accomplish that which is due in the room of him for whom he is bail, arrests him. He, on the contrary, who hates תוקעים has good rest. The persons of such as become surety by striking the hands cannot be meant, but perhaps people thus becoming surety by a hand-stroke - such sureties, and thus such suretyship, he cannot suffer; תוקעים approaches an abstract "striking hands,"instead of "those who strike hands"in connection with this שׂנא , expressing only a strong impossibility, as חבלים , Zec 2:7, 14, means uniting together in the sense of combination.

Keil-Delitzsch: Pro 11:16

16 A gracious woman retaineth honour,

And strong men retain riches.

The lxx had אשׁת חן (not אשׁת חיל ton( א ) in view: γυνὴ εὐχάριστος ἐγείρει ἀνδρὶ δόξαν , - this ἀνδρί is an interpolation inserted for the sake of the added line, θρόνος δὲ ἀτιμίας γυνὴ μισοῦσα δίκαια . The proverb thus expanded is on both sides true: an amiable woman ( gratiosa ) brings honour to her husband, gives him relief, while one who hates the right (that which is good, gentle) is a disgraceful vessel (opp. כּסּא כּבוד , Isa 22:23), which disfigures the household, makes the family unloved, and lowers it. But the commencing line, by which 16b is raised to an independent distich, is so much the more imperfect: πλούτου ὀκνηροὶ ἐνδεεῖς γίνονται ; for that the negligent (idle) bring it not to riches, is, as they are wont in Swabia to call such truisms, a steplang7 Binsenwahrheit . But it is important that the translation of 16b, οἱ δὲ ἀνδρεῖοι ἐρείδονται πλούτῳ (the Syr. has "knowledge"for riches), presupposes the phrase וחרוּצים (cf. Pro 10:4, lxx), and along with it this, that יתמכו עשׁר is so rendered as if the words were יסמכוּ בעשׁר , is to be regarded as unhistorical. If we now take the one proverb as it is found in the Hebr. text, then the repetition of the תמך in the two lines excites a prejudice in favour of it. The meaning of this otherwise difficult תמך is missed by Löwenstein and Zöckler: a gracious woman retaineth honour (Symm. ἀνθέξεται δόξης ); for (1) תמך חיל would better agree with this predicate, and (2) it is evident from Pro 29:23 that תמך כבוד is not to be understood in the sense of firmiter tenere , but in the inchoative sense of consequi honorem , whence also the ἐγείρει ἀνδρί of the lxx. It is true that Pro 31:30 states that "grace ( חן ) is nothing,"and that all depends on the fear of God; but here the poet thinks on "grace"along with the fear of God, or he thinks on them as not separated from each other; and since it is boldly true, which is moreover besides this true, that a wife of gracious outward appearance and demeanour obtains honour, her company is sought, she finds her way into the best society, they praise her attractive, pleasant appearance, and that the husband also of such a wife participates to some extent in this honour. Experience also confirms it, that the עריצים , strong men, obtain riches (cf. Isa 49:25); and this statement regarding the עריצים fits better as a contrast to 16a, as a like statement regarding the חרוצים , diligent, for the עריץ (from ערץ , to place in terror, Psa 10:18), whose power consists in terrorism or violence, is the most direct contrast of a wife, this σκεῦος ἀσθενέστερον , who by heart-winning attraction makes yet better conquests: she thereby obtains a higher good, viz., honour, while the former gains only riches, for "a name"(viz., a good one) "is better than great riches,"Pro 22:1. If we read חרוצים , this thoughtful contrast is lost.

Keil-Delitzsch: Pro 11:17

Three proverbs regarding benevolence:

17 The benevolent man doeth good to his own soul,

And the violent man brings trouble on his own flesh.

Many interpreters reverse the relation of subject and predicate (Targ. only in 17b, after the phrase ודמוביד , for which the Syr. has only ומובד ): qui sibi ipsi benefacit, is quidem erga alios quoque benignus praesumitur, quum caritas ordinata a se ipsa incipiat; qui vero carnem suam male habet, est crudelis erga alios (Michaelis). But this cannot be established; for certainly it occurs that whoever does good to himself does good also to others, and that whoever is hard against himself also judges and treats others harshly; but in by far the greatest number of cases the fact is this, that he who does not deny anything to himself is in relation to others an egoist, and this is not a "benevolent man;"and, on the contrary, that he who denies to himself lawful enjoyments is in relation to others capable of self-denial and self-sacrifice, and thus is the contrast of a "violent man."The word of Sirach, 14:5, ὁ πονηρὸς ἑαυτῷ τίνα ἀγαθὸς ἔσται , to which Bertheau appeals, alludes to the niggard, and it is true indeed that this עכר שׁארו , but not every עכר שׁארו , is a niggard. Thus the "benevolent man"and the "violent man"will be the two subject conceptions, and as it is said of the benevolent ( חסר as e.g. , Hos 6:6, of a more restricted sense, as Isa 57:1) that he does good ( גּמל , viz., טוב , Pro 31:12), so of the violent (unmerciful) ( אכזרי as Pro 12:20; Jer 6:23; Jer 50:42) that he brings evil on his own flesh (lxx αὐτοῦ σῶμα ); for שׁארו as a parallel word to נפשׁו (cf. p. 141) signifies not blood-relations (Symm., Jerome, Luther, and Grotius), but it has here, as at Mic 3:2, its nearest signification, from which it then comes to signify those who are of our flesh and blood. But for that reason the meaning of the poet cannot be that given by Elster: "he who exercises benevolence toward others creates within himself a determination which penetrates his whole being with generous and fruitful warmth, as on the other hand the feeling of hatred deprives the heart of him who cherishes it of the true fountain of life."If this were meant, then soul and spirit, not soul and flesh, would stand in parallelism. The weal and woe refers thus to the divine retribution which requites the conduct of a man toward his neighbours, according to its character, with reward or punishment (Hitzig, Zöckler).

Keil-Delitzsch: Pro 11:18

Man consists of body and soul. In regard to both, benevolence brings its reward, and hatred its punishment.

The godless acquires deceptive gain;

But he that soweth righteousness, a true reward.

Jerome makes 18b an independent clause, for he translates it as if the word were written וּלזרע ; the Syr. and Targ. also, as if אמתּו שׂכרו (his fidelity is his reward). But according to the text as it stands, עשׂה extends its regimen to both parts of the verse; to make is here equivalent to, to work out, to acquire, περιποιεῖσθαι , as Gen 31:1; Jer 17:1, etc. The labour of the godless has selfishness as its motive, and what he acquires by his labour is therefore "delusive gain,"- it is no blessing, it profits him not (Pro 10:2), and it brings him no advantage (Pro 10:16). He, on the contrary, acquires truth, i.e. , a truly profitable and enduring reward, who sows right-doing, or better: good-doing, by which we also, as the biblical moral in צדקה , think principally of well-doing, unselfish activity and self-sacrificing love. Hos 10:12 speaks of sowing which has only צדקה as the norm; and how צדקה is understood is seen from the parallel use of חסד [piety]. The "true reward"is just the harvest by which the sowing of the good seed of noble benevolent actions is rewarded.

Keil-Delitzsch: Pro 11:19

19 Genuine righteousness reaches to life,

And he who pursues evil does it to his death.

The lxx translate υἱὸς δίκαιος , and the Syrian follows this unwarrantable quid pro quo ; the Bible uses the phrase בן־עולה and the like, but not בן־צדקה . The Graec. Venet. (translating οὕτω ) deprives the distich of its supposed independence. The Targ. renders כּן with the following ו as correlates, sic ... uti ; but כן in comparative proverbs stands naturally in the second, and not in the first place ( vid ., p. 10). Without doubt כן is here a noun. It appears to have a personal sense, according to the parallel וּמרדּף , on which account Elster explains it: he who is firm, stedfast in righteousness, and Zöckler: he who holds fast to righteousness; but כן cannot mean "holding fast,"nor does מכונן ; - "fast"does not at all agree with the meaning of the word, it means upright, and in the ethical sense genuine; thus Ewald better: "he who is of genuine righteousness,"but "genuine in (of) righteousness"is a tautological connection of ideas. Therefore we must regard כן as a substantival neuter, but neither the rectum of Cocceius nor the firmum of Schultens furnishes a naturally expressed suitable thought. Or is כּן a substantive in the sense of 2 Kings 7:31? The word denotes the pedestal, the pillar, the standing-place; but what can the basis refer to here (Euchel)? Rather read "aim"(Oetinger) or "direction"(Löwenstein); but כן does not take its meaning from the Hiph . הכין . One might almost assume that the Chokma -language makes כּן , taliter , a substantive, and has begun to use it in the sense of qualitas (like the post-bibl. איכוּת ), so that it is to be explained: the quality of righteousness tendeth to life. But must we lose ourselves in conjectures or in modifications of the text (Hitzig, כּנּס , as a banner), in order to gain a meaning from the word, which already has a meaning? We say דּבּר כּן , to speak right (Num 27:7), and עשׂות כּן , to do right (Ecc 8:10); in both cases כּן means standing = consisting, stedfast, right, recte . The contrast is לא־כן , 2Ki 7:9, which is also once used as a substantive, Isa 16:6 : the unrighteousness of his words. So here כן is used as a substantive connected in the genitive, but not so that it denotes the right holding, retaining of righteousness, but its right quality - שׁל־צדקה אמתּה , as Rashi explains it, i.e. , as we understand it: genuineness, or genuine showing of righteousness, which is not mere appearance without reality. That כּנים denotes such people as seek to appear not otherwise than what they truly are, is in favour of this interpretation. Such genuine righteousness as follows the impulse of the heart, and out of the fulness of the heart does good, has life as its result (Pro 19:23), an inwardly happy and externally a prosperous life; on the other hand, he who wilfully pursues evil, and finds in it satisfaction, brings death upon himself: he does it to his death, or if we make (which is also possible) רדּף the subject: it tends to his death. Thus in other words: Love is life; hatred destroys life.

Keil-Delitzsch: Pro 11:20

The following proverbs are especially directed, as connected with this כן , against the contradiction of the external appearance and of the masked internal nature.

20 An abomination to Jahve are the crookedly dishonest of heart,

And they who are of honest walk are his delight.

We read, Pro 2:15; Pro 8:8, עקּשׁ (the form of the transgressions); but here, where the "crookedness"is transferred to the heart, we require another word, which renders the idea of falseness, the contrary of directness, lying in it, without any mixture of the fundamental conception flexuosus or tortuosus . תּמימי דרך are not only those whose walk is externally without offence and blameless, but, in conformity with the contrast, those whose manner of conduct proceeds from a disposition that is pure, free from deception and concealment. Jerome, et voluntas ejus in iis qui qimpliciter ambulant . But the word is not bit|mymy; they the upright are themselves His רצון (Pro 11:1) delight: He regards them, and only them, with satisfaction.

Keil-Delitzsch: Pro 11:21

21 Assuredly the hand to it the wicked remaineth not unpunished,

But the seed of the righteous is delivered.

The lxx render here, as Pro 16:5, where the יד ליד repeats itself, χειρὶ χεῖρας ἐμβαλὼν ἀδίκως , which is not to be understood, as Evagrius supposes, of one that can be bribed, but only of a violent person; the Syr. and Targ. have the same reference; but the subject is certainly רע , and a governing word, as נשׂא (2Sa 20:21), is wanting, to say nothing of the fact that the phrase "one hand against the other"would require the words to be יד ביד . Jerome and the Graec. Venet. , without our being able, however, to see their meaning. The translation of the other Greek versions is not given. The Jewish interpreters offer nothing that is worthy, as e.g. , Immanuel and Meîri explain it by "immediately,"which in the modern Hebr. would require מיּד , and besides is not here suitable. The Midrash connects with 21a the earnest warning that he who sins with the one hand and with the other does good, is nevertheless not free from punishment. Schultens has an explanation to give to the words which is worthy of examination: hand to hand, i.e. , after the manner of an inheritance per posteros (Exo 20:5), resting his opinion on this, that Arab. yad (cf. יד , Isa 56:5) is used among other significations in that of authorizing an inheritance. Gesenius follows him, but only urging the idea of the sequence of time (cf. Pers. dest bedest , hand to hand = continuing after one another), and interprets יד ביד as Fleischer does: ab aetate in aetatem non ( i.e. , nullo unquam tempore futuro ) erit impunis scelestus, sed posteri justorum salvi erunt . According to Böttcher, "hand to hand"is equivalent to from one hand to another, and this corresponds to the thought expressed in Plutarch's de sera numinis vindicta : if not immediately, yet at last. We may refer in vindication of this to the fact that, as the Arab. lexicographers say, yad , used of the course of time, means the extension (madd ) of time, and then a period of time. But for the idea expressed by nunquam , or neutiquam , or tandem aliquando , the language supplied to the poet a multitude of forms, and we do not see why he should have selected just this expression with its primary meaning alternatim not properly agreeing with the connection. Therefore we prefer with Ewald to regard יד ליד as a formula confirmation derived from the common speech of the people: hand to hand ( ל as in לידי , Job 17:3), i.e. , the hand for it I pledge it, guarantee it (Bertheau, Hitzig, Elster, Zöckler). But if 21a assures by the pledge of the hand, and as it were lays a wager to it, that the wicked shall not go unpunished, then the genitive in זרע צדּיקים is not that of dependence by origin, but, as Isa 65:23; Isa 1:4, the genitive of apposition, for זרע here, as דּור , Psa 24:6; Psa 112:2, denotes a oneness of like origin and of like kind, but with a preponderance of the latter. נמלט is the 3rd pret ., which by the preceding fut . retains the reference to the future: the merited punishment comes on the wicked, but the generation of the righteous escapes the judgment. רּע has the ר dagheshed ( Michlol 63d) according to the rule of the דחיק , according to which the consonant first sounded after the word terminating in an accented a or é is doubled, which is here, as at Pro 15:1, done with the ר .

Keil-Delitzsch: Pro 11:22

22 A golden ring in a swine's snout -

A fair woman and without delicacy.

This is the first instance of an emblematical proverb in which the first and second lines are related to each other as figure and its import, vid ., p. 9. The lxx translates rhythmically, but by its ὥσπερ ... οὕτως it destroys the character of this picture-book proverbial form. The nose-ring, נזם , generally attached to the right nostril and hanging down over the mouth ( vid ., Lane's Manners , etc.) is a female ornament that has been in use since the time of the patriarchs (Gen 24:47). If one supposes such a ring in a swine's snout, then in such a thing he has the emblem of a wife in whom beauty and the want of culture are placed together in direct contrast. טעם is taste carried over into the intellectual region, the capability of forming a judgment, Job 12:20, and particularly the capability of discovering that which is right and adapted to the end in view, 1Sa 25:33 (of Abigail), here in accordance with the figure of a beast with which the ideas of uncleanness, shamelessness, and rudeness are associated, a mind for the noble, the fine, the fitting, that which in the higher and at the same time intellectual and ethical sense we call tact (fine feeling); סרת ( alienata ) denotes the want of this capacity, not without the accompanying idea of self-guilt.

Keil-Delitzsch: Pro 11:23

23 The desire of the righteous is nothing but good,

The expectation of the godless is presumption.

This is usually explained with Fleischer: If the righteous wish for anything, their wish reaches to no other than a fortunate issue; but if the godless hope for anything, then there is to them in the end as their portion, not the good they hoped for, but wrath (Pro 10:28, cf. Pro 11:4). However, that עברה is at once to be understood thus, as in יום עברה , and that the phrase is to be rendered: the hope of the godless is God's wrath, is doubtful. But עברה denotes also want of moderation, and particularly in the form of presumption, Pro 21:24, Isa 16:6; and thus we gain the thought that the desire of the righteous is directed only to that which is good, and thus to an object that is attainable because well-pleasing to God, while on the contrary the hope of the godless consists only in the suggestions of their presumption, and thus is vain self-deceit. The punctuation תאות צדיקים is contrary to rule; correct texts have תאות צדיקים , for Dechî stands before Athnach only if the Athnach -word has two syllables ( Torath Emeth , p. 43; Accentssystem , xviii. §4).

Keil-Delitzsch: Pro 11:24

Three proverbs regarding giving which is not loss but gain.

24 There is one who giveth bounteously, and he increaseth still more;

And (there is) one who withholdeth what is due, only to his loss.

The first of the proverbs with ישׁ (there is), which are peculiar to the first collection ( vid ., p. 32). The meaning is, that the possessions of the liberal giver do not decrease but increase, and that, on the contrary, the possessions of the niggardly do not increase but decrease. מפזּר is not to be understood after Psa 112:9. Instead of ונוסף עוד the three Erfurt codd. have ונוסף (with retrogression of the tone?), which Hitzig approves of; but the traditional phrase which refers ( et qui augetur insuper ) ונוסף not to the possession of him who scattereth, but to himself, is finer in the expression. In the characteristic of the other, מיּשׁר is commonly interpreted comparatively: plus aequo (Cocceius) or justo (Schelling). But מן after חשׂך is to be regarded as governed by it, and ישׁר denotes not competence, riches, as Arab. yusr (Bertheau, Zöckler), also not uprightness = beneficence (Midrash, מן הצדקה ), but duty, uprightness, as Job 33:23, where it denotes that which is advantageous to man, as here that which befits him: he who holds back, namely himself, from that which is due to himself, and thus should permit to himself, such an one profits nothing at all by this ἀφειδία (17b, Col 2:23), but it tends only to loss to him, only to the lessening of that which he possesses. We shall meet with this ( למחסּור ) אך למחסור Pro 14:23, and frequently again - it is a common Mashal formula (cf. καὶ τόσῳ μᾶλλον ὑστερεῖται , Sir. 11:11). The cause of the strange phenomenon that the liberal gains and the niggardly loses is not here expressed, but the following proverb gives the explanation of it:

Keil-Delitzsch: Pro 11:25

25 A liberal soul [soul of blessing] is made fat,

And he that watereth others is also watered.

A synonymous distich ( vid ., p. 7). A soul of blessing is one from whom blessings go out to others, who is even a blessing to all with whom he comes into fellowship; בּרצה denotes also particularly the gifts of love, 1Sa 25:27, בּרך denotes, if the Arab. is right, which derives it from the fundamental idea "to spread out:"to cause to increase and prosper by means of word and deed. The blessing which goes out from such a soul comes back again to itself: תדשּׁן (as Pro 13:4; Pro 28:25), it is made fat, gains thereby sap and strength in fulness; the Pual refers to the ordinance of God; Pro 22:9 is kindred in meaning to this anima benefica pinguefiet . In 25b יורא is the Aramaic form of writing, but without the Aramaic vocalization (cf. Pro 1:10. תּבא , Isa 21:12 ויּתא ). Perhaps the א makes it noticeable that here a different word from יורה , morning rain, is used; however, Symm. translates πρωΐνός , and the Graec. Venet. (Kimchi following it) ὑετός . As a rule, we do not derive יורא from ירה , of which it would be the Hophal (= יוּרה , as הודע , Lev 4:23, = הוּדע ) (Ewald, §131f.); for the idea conspergitur , which the Ho . of the Hiph . יורה , Hos 6:3, expresses, is, as correlate to מרוה , as a parallel word to תדשּׁן , one not of equal force. Jerome was guided by correct feeling, for he translates: et qui inebriat ipse quoque inebriabitur . The stem-word is certainly רוה , whether it is with Hitzig to be punctuated יוּרא = ירוה , or with Fleischer we are to regard יורא as derived per metathesin from ירוה , as for Arab. ârây (to cause to see) is used

(Note: Hitzig's comparison of rawaâ , finem respicere , as transposed from waray is incorrect; the former verb, which signifies to consider, thus appears to be original.)

the vulgar Arab. ârway (in the Syr. Arab.) and âwray (in the Egypt. Arab.). We prefer the latter, for the passing of יורה (from ירוה ) into יורה is according to rule, vid ., at Pro 23:21.

Keil-Delitzsch: Pro 11:26

26 Whoso withholdeth corn, him the people curse;

But blessing is on the head of him that selleth it.

This proverb is directed against the corn-usurer, whose covetousness and deceitful conduct is described in Amo 8:4-8. But whilst it is there said that they cannot wait till the burdensome interruption of their usurious conduct on account of the sacred days come to an end, the figure here is of a different aspect of their character: they hold back their stores of corn in the times of scarcity, for they speculate on receiving yet higher prices for it. בּר (from בּרר , to purify, to be pure) is thrashed grain, cf. Arab. burr , wheat, and naḳḳy of the cleaning of the grain by the separation from it of the tares, etc. (Fl.); the word has Kametz , according to the Masora, as always in pause and in the history of Joseph. מנע has Munach on the syllable preceding the last, on which the tone is thrown back, and Metheg with the Tsere as the sign of a pause, as Pro 1:10 בּצע ( vid ., p. 67). משׁבּיר , qui annonam vendit , is denom. of שׁבר , properly that which is crushed, therefore grain (Fl.). לאמּים , which we would understand in the Proph. of nations, are here, as at Pro 24:24, the individuals of the people. The בּרצה which falls on the head of the charitable is the thanks of his fellow-citizens, along with all good wishes.

Keil-Delitzsch: Pro 11:27

That self-sacrificing endeavour after the good of others finds its regard in the thought encircling the following proverbs.

27 He that striveth after good, seeketh that which is pleasing;

And he that searcheth after evil, it shall find him.

Here we have together three synonyms of seeking: בּקּשׁ (R. בק , findere ), which has the general meaning quaerere , from the root-idea of penetrating and pressing forwards; דּרשׁ (R. דר .R( , terere ), which from the root-idea of trying (proving) corresponds to the Lat. studere ; and שׁחר (whence here שׁחר instead of משׁחר , as דּבר instead of מדבּר ), which means mane , and thus sedulo quaere ( vid ., at Pro 1:28). From 27b, where by רעה is meant evil which one prepares for another, there arises for טוב the idea of good thoughts and actions with reference to others. He who applies himself to such, seeks therewith that which is pleasing, i.e. , that which pleases or does good to others. If that which is pleasing to God were meant, then this would have been said (cf. Pro 12:2); the idea here is similar to Pro 10:32, and the word יבקּשׁ is used, and not ימצא , because reference is not made to a fact in the moral government of the world, but a description is given of one who is zealously intent upon good, and thus of a noble man. Such an one always asks himself (cf. Mat 7:12): what will, in the given case, be well-pleasing to the neighbour, what will tend to his true satisfaction? Regarding the punctuation here, שׁחר , vid ., at Pro 11:26. The subject to תבואנּוּ , which, Pro 10:24, stands as the fundamental idea, here follows from the governed רעה , which may be the gen. (Psa 38:13) as well as the accus.

Keil-Delitzsch: Pro 11:28

28 He that trusteth in his riches shall fall,

And the righteous shall flourish like the green leaf.

יפּול ( plene after the Masora) as well as the figure וכעלה (cf. for the punctuation וכעשׁן , Pro 10:26) are singular, but are understood if one observes that in 28a a withered tree, and in 28b a tree with leaves ever green, hovers before the imagination of the poet (cf. Psa 1:4; Jer 17:8). The proud rich man, who on the ground of his riches appears to himself to be free from danger, goes on to his ruin ( יפול as Pro 11:5, and frequently in the Book of Proverbs), while on the contrary the righteous continues to flourish like the leaf - they thus resemble the trees which perennially continue to flourish anew. Regarding עלה as originally collective (Symm. θάλλος ), vid ., at Isa 1:30, and regarding פּרח (R. פר , to break), here of the continual breaking forth of fresh-growing leaf-buds, vid ., at Isa 11:1. The apostolic word names this continual growth the metamorphosis of believers, 2 Cor. 2:18. The lxx has read וּמעלה (approved by Hitzig): and he who raiseth up the righteous.

Keil-Delitzsch: Pro 11:29

29 He that troubleth his own household shall inherit the wind,

And a fool becomes servant to the wise in heart.

Jerome well translates: qui conturbat domum suam , for עכר closely corresponds to the Lat. turbare ; but with what reference is the troubling or disturbing here meant? The Syr. translates 29a doubly, and refers it once to deceit, and the second time to the contrary of avarice; the lxx, by ὁ μὴ συμπεριφερόμενος τῷ ἑαυτοῦ οἴκῳ , understands one who acts towards his own not unsociably, or without affability, and thus not tyrannically. But עכר שׁארו Pro 11:17, is he who does not grudge to his own body that which is necessary; עכר ישׂראל is applied to Elijah, 1Ki 18:17, on account of whose prayer there was a want of rain; and at Pro 15:27 it is the covetous who is spoken of as עכר בּיתו . The proverb has, accordingly, in the man who "troubles his own house"(Luth.), a niggard and sordid person (Hitzig) in view, one who does not give to his own, particularly to his own servants, a sufficiency of food and of necessary recreation. Far from raising himself by his household arrangements, he shall only inherit wind ( ינחל , not as the Syr. translates, ינחיל , in the general signification to inherit, to obtain, as Pro 3:35; Pro 28:10, etc.), i.e. , he goes always farther and farther back (for he deprives his servants of all pleasure and love for their work in seeking the prosperity of his house), till in the end the reality of his possession dissolves into nothing. Such conduct is not only loveless, but also foolish; and a foolish person ( vid ., regarding אויל at Pro 1:7) has no influence as the master of a house, and generally is unable to maintain his independence: "and the servant is a fool to him who is wise of heart."Thus the lxx (cf. also the lxx of Pro 10:5), Syr., Targ., Jerome, Graec. Venet. , Luth. construe the sentence. The explanation, et servus stulti cordato (sc. addicitur ), i.e. , even the domestics of the covetous fool are at last partakers in the wise beneficence (Fl.), places 29b in an unnecessary connection with 29a, omits the verb, which is here scarcely superfluous, and is not demanded by the accentuation (cf. e.g. , Pro 19:22).

Keil-Delitzsch: Pro 11:30

30 The fruit of the righteous is a tree of life,

And the wise man winneth souls.

The lxx translate, ἐκ καρποῦ δικαιοσύνης φύεται δένδρον ζωῆς ; Hitzig takes thence the word צדק ; but this translation discredits itself by the unnatural reversal of the relation of fruit and tree. The fruit of the righteous is here not the good which his conduct brings to him, as Isa 3:10; Jer 32:19, but his activity itself proceeding from an internal impulse. This fruit is a tree of life. We need to supplement פּרי [fruit] as little here as ארח [a traveller] at Pro 10:17; for the meaning of the proverb is, that the fruit of the righteous, i.e. , his external influence, itself is a tree of life, namely for others, since his words and actions exert a quickening, refreshing, happy influence upon them. By this means the wise (righteousness and wisdom come together according to the saying of the Chokma , Pro 1:7) becomes a winner of souls ( לקח as Pro 6:25, but taken in bonam partem ), or, as expressed in the N.T. (Mat 4:19), a fisher of men, for he gains them not only for himself, but also for the service of wisdom and righteousness.

Keil-Delitzsch: Pro 11:31

31 Lo, the righteous findeth on earth his reward;

How much more the godless and the sinner!

The particles אף כּי signify properly, interrogatively: Shall it yet be said that...; it corresponds to the German "steplang7 geschweige denn "[ nedum ] (Fl.). הן is already in bibl. Hebr. in the way of becoming a conditional particle; it opens, as here, the antecedent of a gradatio a minori ad majus introduced by אף כי , Job 15:15., Pro 25:5., cf. הן ( הנה ) with ואיך following, Gen 44:8; 2Sa 12:18. 2Sa 13:13 presents itself as the nearest parallel to שׁלּם , where it means, to be rewarded. It is a vocabulum anceps , and denotes full requital, i.e. , according to the reference, either righteous reward or righteous punishment. If 30a is understood of reward, and 30b of punishment, then the force of the argument in the conclusion consists in this, that the righteous can put forth no claim to a recompense, because his well-doing is never so perfect as not to be mingled with sin (Ecc 7:20; Psa 143:2); while, on the contrary, the repression of the wicked, who, as רשׁע as to his intention, and חוטא as to his conduct, actually denies his dependence on God, is demanded by divine holiness. But the conclusion is not stringent, since in the relation of God to the righteous His dispensation of grace and faithfulness to promises also come into view, and thus in both cases ישׁלּם appears to require the same interpretation: if the righteous does not remain unrevenged, so much more shall not the godless and the sinner remain..., or how much less shall the godless and the sinner remain so. Thus the Graec. Venet. , Θεῷ ὁ δίκαιος ἐν τῇ γῇ ἀποτιθήσεται ; thus also Luther, and among the moderns Löwenstein and Elster. Of the proverb so understood the lxx version, εἰ ὁ μὲν δίκαιος μόλις ( μόγις ) σώζεται, ὁ ἀσεβὴς καὶ ἁμαρτωλὸς ποῦ φανεῖται (cf. 1Pe 4:18) may be a free translation, for in the ישׁלם there certainty lies, according to the sense, a כּמעט יוּשׁע . Also ישׁלם has the principal tone, not בארץ . The thought: even on this side (on earth), lies beyond the sphere of the O.T. consciousness. The earth is here the world of man.

Constable: Pro 10:1--22:17

II. COUPLETS EXPRESSING WISDOM 10:1--22:16

Chapters 1-9, as we have seen, contain discourses that Solomon evidently wrote urging his sons to choose the way of wisdom for their lives.⁹² At 10:1 we begin the part of the book that sets forth what the wise way is in a variety of life situations.

"Until now the book of Proverbs has been identifying the truly wise man. Form this point on, it will describe how such a man should conduct his life from day to day. This logical topical order appears in many New Testament epistles, where the saved person is first identified, and then the daily life he should live is described [e.g., Rom. 1-5 and 6-8; Eph. 1-3 and 4-6]."⁹³

There are 184 maxims in chapters 10-15 and 191 in chapters 16-22 for a total of 375.⁹⁴ This represents only a few of the 3,000 proverbs Solomon wrote (1 Kings 4:32). Most of the proverbs in this section are one verse long and contain two lines each; they are couplets. The second line contrasts, compares, or completes the idea expressed in the first line. In chapters 10-15 most couplets contain antithetic parallelism. The key word is "but." In chapters 16-22 there are more synonymous parallelisms marked by the conjunction "and." There are also continuous sentences in which the second line continues the thought of the first line (e.g., 14:26). Some couplets contain comparisons in which the relative value of two things is set forth (e.g., 11:31). Some contain a statement in the first line followed by an explanation in the second line (e.g., 20:2).⁹⁵

Is there any logic to the arrangement of these seemingly unrelated proverbs? In some places there is a general association of ideas, and in some places there is a recurring key word (e.g., "king" in 16:12-15, and "Yahweh" in 16:1-7). However many of these couplets have no logical connection with what immediately precedes or follows in the context. This anthology style is typical of other ancient Near Eastern wisdom literature.

"The absence of a systematic arrangement is due to the traditional character of the contents. There is no need of a closely knit argument; striking images, incisive wording are all that is required to give a fresh appeal to the truth of familiar viewpoints."⁹⁶

"It is also surprising to find lofty precepts mixed with more trivial' apothegms. Of course, this is a misconception based on the modern-day viewpoint of life. From the sages' perspective each proverb is an expression of wisdom,' which is . . . the fixed order of reality. Viewed from this perspective no sentence is trivial . . ."⁹⁷

Why did the Holy Spirit not arrange these proverbs topically so we could study all of them that deal with one subject together? Probably He did so because the method He chose is "a course of education in the life of wisdom."⁹⁸

"As we read Proverbs chapter by chapter, the Spirit of God has the freedom to teach us about many subjects, and we never know from day to day which topic we'll need the most. Just as the Bible itself isn't arranged like a systematic theology, neither is Proverbs. What Solomon wrote is more like a kaleidoscope than a stained-glass window: We never know what the next pattern will be."⁹⁹

In the notes that follow (on 10:1-22:16) I have commented only on those proverbs that appear to me to need clarification in the NASB.

Constable: Pro 11:1-15

3. Wise living in various contexts 11:1-15

11:2 A proud person refuses to accept instruction from God, which, if he or she would follow it, would result in his or her receiving honor. The humble take God's advice, and that is their wisdom.¹⁰²

11:4 Riches do not profit in the day of God's wrath (cf. Job 21:30; Ezek. 7:19; Zeph. 1:18).¹⁰³

11:8 The wicked do not experience deliverance from trouble ultimately, but finally they go to the place reserved for them forever.

11:12 "Despises" means "belittles" (RSV).

Constable: Pro 11:16-31

4. Wise investments 11:16-31

11:19 The full quality of life is in view (cf. John 10:10), not just the possession of life.

"Since life and death result from moral choices, righteousness must be pursued. . . . Life' and death' describe the vicissitudes of this life but can also refer to beyond the grave."¹⁰⁴

11:29 "Wind" here probably represents something that cannot be grasped (27:16; Eccles. 1:14, 17). It may also imply something bad and destructive such as the dreaded Palestinian sirocco (cf. v. 17). The foolish man who mismanages his accounts may also have to sell himself as a servant to the wise person who is a better manager.

11:30 A righteous person exercises a life-giving influence. Furthermore a wise person wins others to wisdom. That is, he or she captures others with ideas or influence (cf. 2 Sam. 15:6).¹⁰⁵ While it is true that evangelistic soul-winning is wise work, soul-winning is not all that this verse is talking about. The idea here is that wise people influence others to follow the way of wisdom, which includes turning to God for salvation.

11:31 No one sins with impunity. God will judge every sin. 1 Peter 4:18 quotes this proverb.¹⁰⁶

Commentary -- Other

Critics Ask: Pro 11:31

PROVERBS 11:31 —Are the righteous rewarded in this life or in the next one?

PROBLEM: Here Solomon speaks as though the godly person receives his reward in this life, claiming, “the righteous will be recompensed on the earth.” However, the Bible repeatedly speaks of the rewards of the believer as being yet future, after Christ returns (cf. 1 Cor. 3:12-15 ). Jesus said, “Behold, I am coming quickly, and My reward is with Me, to give to every one according to his work” ( Rev. 22:12 ).

SOLUTION: Rewards only begin in this life—they are not completed until the next life. They are onlypartially passed out on earth—they will befully given in heaven. The same is true of punishment for the wicked. The same retributive justice that governs this world will also rule the world to come. The wrath of God is already abiding on unbelievers ( John 3:36 ), yet we are told to flee from the wrath to come ( Matt. 3:7 ).   

Evidence: Pro 11:4

Riches in this life may buy a clever defense lawyer or turn a corrupt judge’s head, but on the Day of Wrath the righteousness of Jesus Christ will be the only thing that will deliver the sinner from eternal death. See Rev 6:15 footnote.

Evidence: Pro 11:5-7

Notice the surety of these verses. They shall come to pass.

Evidence: Pro 11:9

If we wouldn’t say it in prayer, we shouldn’t say it at all.

Evidence: Pro 11:13

The damage of gossip . A woman once spread some hot gossip about a local pastor. What he had supposedly done became common knowledge around town. Then she found that what she had heard wasn’t true. She gallantly went to the pastor and asked for his forgiveness. The pastor forgave her, but then told her to take a pillow full of tiny feathers to a corner of the town, and in high winds, shake the feathers out. Then he told her to try to pick up every feather. He explained that the damage had already been done. She had destroyed his good reputation, and trying to repair the damage was like trying to pick up feathers in high winds.

The Bible says that there is life and death in the power of the tongue ( Pro 18:21 ). Pray with the psalmist, " Set a watch, O LORD, before my mouth; keep the door of my lips" ( Psa 141:3 ). Remember the old saying, " He that gossips to you will gossip about you."

Evidence: Pro 11:21

Though the entire world joins hands in a unity of spirit and says that there is no hell, it is still a reality. There will be a Judgment Day and justice will be done.

Evidence: Pro 11:24

The wallet is the final frontier . There is nothing wrong with riches. However, those who have wealth must not trust in money ( Pro 11:28 ) and must be willing to share their prosperity with others. See 1Ti 6:17-19 .

Evidence: Pro 11:30

" Even if I were utterly selfish and had no care for anything but my own happiness, I would choose, if God allowed, to be a soul winner, for never did I know perfect, overflowing, unutterable happiness of the purest and most ennobling order till I first heard of one who had sought and found a Savior through my means." Charles Spurgeon

Lifestyle evangelism . Here’s how to cultivate true lifestyle evangelism: 1) Pray that God uses you to reach the lost. 2) Ask for wisdom to use the time you have effectively for evangelism. Treat every day as though it were your last opportunity to share Christ. One day you will be right. 3) Study how to answer every man who asks you a reason for the hope that is in you ( 1Pe 3:15 ; see Pro 16:23 ). 4) Find a " fishing hole" and go there regularly. Don’t wait for sinners to approach you; go to them ( Mar 16:15 ). 5) Use any anxiety as a catalyst to drive you to prayer and trust in God. Don’t let the fear of man paralyze you ( Phi 1:28 ). You will realize the spiritual nature of fear after you conquer it. Confront it with the Word of God—" I can do all things through Christ who strengthens me" ( Phi 4:13 ). 6) Encourage others (by example and exhortation) into the task of evangelism.

Introduction / Outline

JFB: Proverbs (Book Introduction)

THE NATURE AND USE OF PROVERBS.--A proverb is a pithy sentence, concisely expressing some well-established truth susceptible of various illustrations and applications. The word is of Latin derivation, literally meaning for a word, speech, or discourse; that is, one expression for many. The Hebrew word for "proverb" (mashal) means a "comparison." Many suppose it was used, because the form or matter of the proverb, or both, involved the idea of comparison. Most of the proverbs are in couplets or triplets, or some modifications of them, the members of which correspond in structure and length, as if arranged to be compared one with another. They illustrate the varieties of parallelism, a distinguishing feature of Hebrew poetry. Compare Introduction to Poetical Books. Many also clearly involve the idea of comparison in the sentiments expressed (compare Pro 12:1-10; Pro 25:10-15; Pro 26:1-9). Sometimes, however, the designed omission of one member of the comparison, exercising the reader's sagacity or study for its supply, presents the proverb as a "riddle" or "dark saying" (compare Pro. 30:15-33; Pro 1:6; Psa 49:4). The sententious form of expression, which thus became a marked feature of the proverbial style, was also adopted for continuous discourse, even when not always preserving traces of comparison, either in form or matter (compare Pro. 1:1-9:18). In Eze 17:1; Eze 24:3, we find the same word properly translated "parable," to designate an illustrative discourse. Then the Greek translators have used a word, parabola ("parable"), which the gospel writers (except John) employ for our Lord's discourses of the same character, and which also seems to involve the idea of comparison, though that may not be its primary meaning. It might seem, therefore, that the proverbial and parabolic styles of writing were originally and essentially the same. The proverb is a "concentrated parable, and the parable an extension of the proverb by a full illustration." The proverb is thus the moral or theme of a parable, which sometimes precedes it, as in Mat 19:30 (compare Pro 20:1); or succeeds it, as in Mat. 22:1-16; Luk 15:1-10. The style being poetical, and adapted to the expression of a high order of poetical sentiment, such as prophecy, we find the same term used to designate such compositions (compare Num 23:7; Mic 2:4; Hab 2:6).

Though the Hebrews used the same term for proverb and parable, the Greek employs two, though the sacred writers have not always appeared to recognize a distinction. The term for proverb is, paroimia, which the Greek translators employ for the title of this book, evidently with special reference to the later definition of a proverb, as a trite, sententious form of speech, which appears to be the best meaning of the term. John uses the same term to designate our Saviour's instructions, in view of their characteristic obscurity (compare Pro 16:25-29, Greek), and even for his illustrative discourses (Pro 10:6), whose sense was not at once obvious to all his hearers. This form of instruction was well adapted to aid the learner. The parallel structure of sentences, the repetition, contrast, or comparison of thought, were all calculated to facilitate the efforts of memory; and precepts of practical wisdom which, extended into logical discourses, might have failed to make abiding impressions by reason of their length or complicated character, were thus compressed into pithy, and, for the most part, very plain statements. Such a mode of instruction has distinguished the written or traditional literature of all nations, and was, and still is, peculiarly current in the East.

In this book, however, we are supplied with a proverbial wisdom commended by the seal of divine inspiration. God has condescended to become our teacher on the practical affairs belonging to all the relations of life. He has adapted His instruction to the plain and unlettered, and presented, in this striking and impressive method, the great principles of duty to Him and to our fellow men. To the prime motive of all right conduct, the fear of God, are added all lawful and subordinate incentives, such as honor, interest, love, fear, and natural affection. Besides the terror excited by an apprehension of God's justly provoked judgments, we are warned against evil-doing by the exhibition of the inevitable temporal results of impiety, injustice, profligacy, idleness, laziness, indolence, drunkenness, and debauchery. To the rewards of true piety which follow in eternity, are promised the peace, security, love, and approbation of the good, and the comforts of a clear conscience, which render this life truly happy.

INSPIRATION AND AUTHORSHIP.--With no important exception, Jewish and Christian writers have received this book as the inspired production of Solomon. It is the first book of the Bible prefaced by the name of the author. The New Testament abounds with citations from the Proverbs. Its intrinsic excellence commends it to us as the production of a higher authority than the apocryphal writings, such as Wisdom or Ecclesiasticus. Solomon lived five hundred years before the "seven wise men" of Greece, and seven hundred before the age of Socrates, Plato, and Aristotle. It is thus very evident, whatever theory of his sources of knowledge be adopted, that he did not draw upon any heathen repositories with which we are acquainted. It is far more probable, that by the various migrations, captivities, and dispersions of the Jews, heathen philosophers drew from this inspired fountain many of those streams which continue to refresh mankind amid the otherwise barren and parched deserts of profane literature.

As, however, the Psalms are ascribed to David, because he was the leading author, so the ascription of this book to Solomon is entirely consistent with the titles of the thirtieth and thirty-first chapters, which assign those chapters to Agur and Lemuel respectively. Of these persons we know nothing. This is not the place for discussing the various speculations respecting them. By a slight change of reading some propose to translate Pro 30:1 : "The words of Agur, the son of her who was obeyed Massa," that is, "the queen of Massa"; and Pro 31:1 : "The words of Lemuel, king of Massa"; but to this the earliest versions are contradictory, and nothing other than the strongest exegetical necessity ought to be allowed to justify a departure from a well-established reading and version when nothing useful to our knowledge is gained. It is better to confess ignorance than indulge in useless conjectures.

It is probable that out of the "three thousand proverbs" (1Ki 4:32) which Solomon spoke, he selected and edited Pro. 1:1-24:34 during his life. Pro. 25:1-29:27 were also of his production, and copied out in the days of Hezekiah, by his "men," perhaps the prophets Isaiah, Hosea, and Micah. Such a work was evidently in the spirit of this pious monarch, who set his heart so fully on a reformation of God's worship. Learned men have endeavored to establish the theory that Solomon himself was only a collector; or that the other parts of the book, as these chapters, were also selections by later hands; but the reasons adduced to maintain these views have never appeared so satisfactory as to change the usual opinions on the subject, which have the sanction of the most ancient and reliable authorities.

DIVISIONS OF THE BOOK.--Such a work is, of course, not susceptible of any logical analysis. There are, however, some well-defined marks of division, so that very generally the book is divided into five or six parts.

1. The first contains nine chapters, in which are discussed and enforced by illustration, admonition, and encouragement the principles and blessings of wisdom, and the pernicious schemes and practices of sinful persons. These chapters are introductory. With few specimens of the proper proverb, they are distinguished by its conciseness and terseness. The sentences follow very strictly the form of parallelism, and generally of the synonymous species, only forty of the synthetic and four (Pro 3:32-35) of the antithetic appearing. The style is ornate, the figures bolder and fuller, and the illustrations more striking and extended.

2. The antithetic and synthetic parallelism to the exclusion of the synonymous distinguish Pro. 10:1-22:16, and the verses are entirely unconnected, each containing a complete sense in itself.

3. Pro. 22:16-24:34 present a series of admonitions as if addressed to a pupil, and generally each topic occupies two or more verses.

4. Pro. 25:1-29:27 are entitled to be regarded as a distinct portion, for the reason given above as to its origin. The style is very much mixed; of the peculiarities, compare parts two and three.

5. Pro. 30:1-33 is peculiar not only for its authorship, but as a specimen of the kind of proverb which has been described as "dark sayings" or "riddles."

6. To a few pregnant but concise admonitions, suitable for a king, is added a most inimitable portraiture of female character. In both parts five and six the distinctive peculiarity of the original proverbial style gives place to the modifications already mentioned as marking a later composition, though both retain the concise and nervous method of stating truth, equally valuable for its deep impression and permanent retention by the memory.

TSK: Proverbs (Book Introduction)

The wisdom of all ages, from the highest antiquity, has chosen to compress and communicate its lessons in short, compendious sentences, and in poetic language, which were readily conceived and easily retained, and circulated in society as useful principles, to be unfolded as occasion required. Indeed, such short maxims, comprehending much instruction in a few words, and carrying their own evidence with them, are admirably adapted to direct the conduct, without overburdening the memory, or perplexing the mind with abstract reasonings; and hence there are, in all countries and in all languages, old proverbs, or common sayings, which have great authority and influence on the opinions and actions of mankind. Such maxims, however, want their proper basis, the sanction of a Divine Original; and being generally the mere result of worldly prudence, are often calculated to impose on the judgment, and to mislead those who are directed by them. But the proverbs in this book not only are far more ancient than any others extant in the world, and infinitely surpass all the ethical sayings of the ancient sages; but have also received a Divine imprimatur, and are infallible rules to direct our conduct in every circumstance of human life. They are so justly founded on the principles of human nature, and so adapted to the permanent interests of man, that they agree with the manners of every age; and are adapted to every period, condition, or rank in life, however varied in its complexion or diversified by circumstance. Kings and subjects, rich and poor, wise and foolish, old and young, fathers and mothers, husbands and wives, sons and daughters, masters and servants, may here learn their respective duties, and read lessons of instruction for the regulation of their conduct in their various circumstances; while the most powerful motives, derived from honour, interest, love, fear, natural affection, and piety, are exhibited to inspire an ardent love of wisdom and virtue, and the greatest detestation of ignorance and vice. These maxims are laid down so clearly, copiously, impressively, and in such variety, that every man who wishes to be instructed may take what he chooses, and, among multitudes, those which he likes best. " He is wise," say St. Basil, " not only who hath arrived at a complete habit of wisdom, but who hath made some progress towards it; nay, who doth as yet but love it, or desire it, and listen to it. Such as these, by reading this book, shall be made wiser; for they shall be instructed in much divine, and in no less human learning....It bridles the injurious tongue, corrects the wanton eye, and ties the unjust hand in chains. It persecutes sloth, chastises all absurd desires, teaches prudence, raises man’s courage, and represents temperance and chastity after such a fashion that one cannot but have them in veneration."

TSK: Proverbs 11 (Chapter Introduction)

Overview

Poole: Proverbs 11 (Chapter Introduction)

CHAPTER 11

MHCC: Proverbs (Book Introduction)

The subject of this book may be thus stated by an enlargement on the opening verses. 1. The Proverbs of Solomon, the son of David, king of Israel. 2. Which treat of the knowledge of wisdom, of piety towards God, of instruction and moral discipline, of the understanding wise and prudent counsels. 3. Which treat of the attainment of instruction in wisdom, which wisdom is to be shown in the conduct of life, and consists in righteousness with regard to our fellow-creatures. 4. Which treat of the giving to the simple sagacity to discover what is right, by supplying them with just principles, and correct views of virtue and vice; and to the young man knowledge, so that he need not err through ignorance; and discretion, so that by pondering well these precepts, he may not err through obstinacy. Take the proverbs of other nations, and we shall find great numbers founded upon selfishness, cunning, pride, injustice, national contempt, and animosities. The principles of the Proverbs of Solomon are piety, charity, justice, benevolence, and true prudence. Their universal purity proves that they are the word of God.

Matthew Henry: Proverbs (Book Introduction)

An Exposition, With Practical Observations, of The Proverbs

We have now before us, I. A new author, or penman rather, or pen (if you will) made use of by the Holy Ghost for making known the mind of God to us, writing as moved by the finger of God (so the Spirit of God is called), and that is Solomon; through his hand came this book of Scripture and the two that follow it, Ecclesiastes and Canticles, a sermon and a song. Some think he wrote Canticles when he was very young, Proverbs in the midst of his days, and Ecclesiastes when he was old. In the title of his song he only writes himself Solomon, perhaps because he wrote it before his accession to the throne, being filled with the Holy Ghost when he was young. In the title of his Proverbs he writes himself the son of David, king of Israel, for then he ruled over all Israel. In the title of his Ecclesiastes he writes himself the son of David, king of Jerusalem, because then perhaps his influence had grown less upon the distant tribes, and he confined himself very much in Jerusalem. Concerning this author we may observe, 1. That he was a king, and a king's son. The penmen of scripture, hitherto, were most of them men of the first rank in the world, as Moses and Joshua, Samuel and David, and now Solomon; but, after him, the inspired writers were generally poor prophets, men of no figure in the world, because that dispensation was approaching in the which God would choose the weak and foolish things of the world to confound the wise and mighty and the poor should be employed to evangelize. Solomon was a very rich king, and his dominions were very large, a king of the first magnitude, and yet he addicted himself to the study of divine things, and was a prophet and a prophet's son. It is no disparagement to the greatest princes and potentates in the world to instruct those about them in religion and the laws of it. 2. That he was one whom God endued with extraordinary measures of wisdom and knowledge, in answer to his prayers at his accession to the throne. His prayer was exemplary: Give me a wise and an understanding heart; the answer to it was encouraging: he had what he desired and all other things were added to him. Now here we find what good use he made of the wisdom God gave him; he not only governed himself and his kingdom with it, but he gave rules of wisdom to others also, and transmitted them to posterity. Thus must we trade with the talents with which we are entrusted, according as they are. 3. That he was one who had his faults, and in his latter end turned aside from those good ways of God which in this book he had directed others in. We have the story of it 1 Kings 11, and a sad story it is, that the penman of such a book as this should apostatize as he did. Tell it not in Gath. But let those who are most eminently useful take warning by this not to be proud or secure; and let us all learn not to think the worse of good instructions though we have them from those who do not themselves altogether live up to them.

II. A new way of writing, in which divine wisdom is taught us by Proverbs, or short sentences, which contain their whole design within themselves and are not connected with one another. We have had divine laws, histories, and songs, and how divine proverbs; such various methods has Infinite Wisdom used for our instruction, that, no stone being left unturned to do us good, we may be inexcusable if we perish in our folly. Teaching by proverbs was, 1. An ancient way of teaching. It was the most ancient way among the Greeks; each of the seven wise men of Greece had some one saying that he valued himself upon, and that made him famous. These sentences were inscribed on pillars, and had in great veneration as that which was said to come down from heaven. A coelo descendit, Gnōthi seauton - Know thyself is a precept which came down from heaven. 2. It was a plain and easy way of teaching, which cost neither the teachers nor the learners much pains, nor put their understandings nor their memories to the stretch. Long periods, and arguments far-fetched, must be laboured both by him that frames them and by him that would understand them, while a proverb, which carries both its sense and its evidence in a little compass, is quickly apprehended and subscribed to, and is easily retained. Both David's devotions and Solomon's instructions are sententious, which may recommend that way of expression to those who minister about holy things, both in praying and preaching. 3. It was a very profitable way of teaching, and served admirably well to answer the end. The word Mashal, here used for a proverb, comes from a word that signifies to rule or have dominion, because of the commanding power and influence which wise and weighty sayings have upon the children of men; he that teaches by them dominatur in concionibus - rules his auditory. It is easy to observe how the world is governed by proverbs. As saith the proverb of the ancients (1Sa 24:13), or (as we commonly express it) As the old saying is, goes very far with most men in forming their notions and fixing their resolves. Much of the wisdom of the ancients has been handed down to posterity by proverbs; and some think we may judge of the temper and character of a nation by the complexion of its vulgar proverbs. Proverbs in conversation are like axious in philosophy, maxims in law, and postulata in the mathematics, which nobody disputes, but every one endeavours to expound so as to have them on his side. Yet there are many corrupt proverbs, which tend to debauch men's minds and harden them in sin. The devil has his proverbs, and the world and the flesh have their proverbs, which reflect reproach on God and religion (as Eze 12:22; Eze 18:2), to guard us against the corrupt influences of which God has his proverbs, which are all wise and good, and tend to make us so. These proverbs of Solomon were not merely a collection of the wise sayings that had been formerly delivered, as some have imagined, but were the dictates of the Spirit of God in Solomon. The very first of them (Pro 1:7) agrees with what God said to man in the beginning (Job 28:28, Behold, the fear of the Lord, that is wisdom ); so that though Solomon was great, and his name may serve as much as any man's to recommend his writings, yet, behold, a greater than Solomon is here. It is God, by Solomon, that here speaks to us: I say, to us; for these proverbs were written for our learning, and, when Solomon speaks to his son, the exhortation is said to speak to us as unto children, Heb 12:5. And, as we have no book so useful to us in our devotions as David's psalms, so have we none so serviceable to us, for the right ordering of our conversations, as Solomon's proverbs, which as David says of the commandments, are exceedingly broad, containing, in a little compass, a complete body of divine ethics, politics, and economics, exposing every vice, recommending every virtue, and suggesting rules for the government of ourselves in every relation and condition, and every turn of the conversation. The learned bishop Hall has drawn up a system of moral philosophy out of Solomon's Proverbs and Ecclesiastes. The first nine chapters of this book are reckoned as a preface, by way of exhortation to the study and practice of wisdom's rules, and caution against those things that would hinder therein. We have then the first volume of Solomon's proverbs (ch. 10-24); after that a second volume (ch. 25-29); and then Agur's prophecy (ch. 30), and Lemuel's (ch. 31). The scope of all is one and the same, to direct us so to order our conversation aright as that in the end we may see the salvation of the Lord. The best comment on these rules is to be ruled by them.

Topical Index of Proverbs

Twenty chapters of the book of Proverbs (beginning with ch. 10 and ending with ch. 29), consisting mostly of entire sentences in each verse, could not well be reduced to proper heads, and the contents of them gathered; I have therefore here put the contents of all these chapters together, which perhaps may be of some use to those who desire to see at once all that is said of any one head in these chapters. Some of the verses, perhaps, I have not put under the same heads that another would have put them under, but the most of them fall (I hope) naturally enough to the places I have assigned them.

1. Of the comfort, or grief, parents have in their children, according as they are wise or foolish, godly or ungodly, Pro 10:1; Pro 15:20; Pro 17:21, Pro 17:25; Pro 19:13, Pro 19:26; Pro 23:15, Pro 23:16, Pro 23:24, Pro 23:25; Pro 27:11; Pro 29:3

2. Of the world's insufficiency, and religion's sufficiency, to make us happy (Pro 10:2, Pro 10:3; Pro 11:4) and the preference to be therefore given to the gains of virtue above those of this world, Pro 15:16, Pro 15:17; Pro 16:8, Pro 16:16; Pro 17:1; Pro 19:1; Pro 28:6, Pro 28:11

3. Of slothfulness and diligence, Pro 10:4, Pro 10:26; Pro 12:11, Pro 12:24, Pro 12:27; Pro 13:4, Pro 13:23; Pro 15:19; Pro 16:26; Pro 18:9; Pro 19:15, Pro 19:24; Pro 20:4, Pro 20:13; Pro 21:5, Pro 21:25, Pro 21:26; Pro 22:13, Pro 22:29; Pro 24:30-34; Pro 26:13-16; Pro 27:18, Pro 27:23, Pro 27:27; Pro 28:19. Particularly the improving or neglecting opportunities, Pro 6:6; Pro 10:5

4. The happiness of the righteous, and the misery of the wicked, Pro 10:6, Pro 10:9, Pro 10:16, Pro 10:24, Pro 10:25, Pro 10:27-30; Pro 11:3, Pro 11:5-8, Pro 11:18-21, Pro 11:31; Pro 12:2, Pro 12:3, Pro 12:7, Pro 12:13, Pro 12:14, Pro 12:21, Pro 12:26, Pro 12:28; Pro 13:6, Pro 13:9, Pro 13:14 15, 21, 22, 25; Pro 14:11, Pro 14:14, Pro 14:19, Pro 14:32; Pro 15:6, Pro 15:8, Pro 15:9, Pro 15:24, Pro 15:26, Pro 15:29; Pro 20:7; Pro 21:12, Pro 21:15, Pro 21:16, Pro 21:18, Pro 21:21; Pro 22:12; Pro 28:10, Pro 28:18; Pro 29:6

5. Of honour and dishonour, Pro 10:7; Pro 12:8, Pro 12:9; Pro 18:3; Pro 26:1; Pro 27:21. And of vain-glory, Pro 25:14, Pro 25:27; Pro 27:2

6. The wisdom of obedience, and folly of disobedience, Pro 10:8, Pro 10:17; Pro 12:1, Pro 12:15; Pro 13:1, Pro 13:13, Pro 13:18; Pro 15:5, Pro 15:10, Pro 15:12, Pro 15:31, Pro 15:32; Pro 19:16; Pro 28:4, Pro 28:7, Pro 28:9

7. Of mischievousness and usefulness, Pro 10:10, Pro 10:23; Pro 11:9-11, Pro 11:23, Pro 11:27; Pro 12:5, Pro 12:6, Pro 12:12, Pro 12:18, Pro 12:20; Pro 13:2; Pro 14:22; Pro 16:29, Pro 16:30; Pro 17:11; Pro 21:10; Pro 24:8; Pro 26:23, Pro 26:27

8. The praise of wise and good discourse, and the hurt and shame of an ungoverned tongue, Pro 10:11, Pro 10:13, Pro 10:14, Pro 10:20, Pro 10:21, Pro 10:31, Pro 10:32; Pro 11:30; Pro 14:3; Pro 15:2, Pro 15:4, Pro 15:7, Pro 15:23, Pro 15:28; Pro 16:20, Pro 16:23, Pro 16:24; Pro 17:7; Pro 18:4, Pro 18:7, Pro 18:20, Pro 18:21; Pro 20:15; Pro 21:23; Pro 23:9; Pro 24:26; Pro 25:11

9. Of love and hatred, peaceableness and contention, Pro 10:12; Pro 15:17; Pro 17:1, Pro 17:9, Pro 17:14, Pro 17:19; Pro 18:6, Pro 18:17-19; Pro 20:3; Pro 25:8; Pro 26:17, Pro 26:21; Pro 29:9

10. Of the rich and poor, Pro 10:5, Pro 10:22; Pro 11:28; Pro 13:7, Pro 13:8; Pro 14:20, Pro 14:24; Pro 18:11, Pro 18:23; Pro 19:1, Pro 19:4, Pro 19:7, Pro 19:22; Pro 22:2, Pro 22:7; Pro 28:6, Pro 28:11; Pro 29:13

11. Of lying, fraud, and dissimulation, and of truth and sincerity, Pro 10:18; Pro 12:17, Pro 12:19, Pro 12:22; Pro 13:5; Pro 17:4; Pro 20:14, Pro 20:17; Pro 26:18, Pro 26:19, Pro 26:24-26, Pro 26:28

12. Of slandering, Pro 10:18; Pro 16:27; Pro 25:23

13. Of talkativeness and silence, Pro 10:19; Pro 11:12; Pro 12:23; Pro 13:3; Pro 17:27, Pro 17:28; Pro 29:11, Pro 29:20

14. Of justice and injustice, Pro 11:1; Pro 13:16; Pro 16:8, Pro 16:11; Pro 17:15, Pro 17:26; Pro 18:5; Pro 20:10, Pro 20:23; Pro 22:28; Pro 23:10, Pro 23:11; Pro 29:24

15. Of pride and humility, Pro 11:2; Pro 13:10; Pro 15:25, Pro 15:33; Pro 16:5, Pro 16:18, Pro 16:19; Pro 18:12; Pro 21:4; Pro 25:6, Pro 25:7; Pro 28:25; Pro 29:23

16. Of despising and respecting others, Pro 11:12; Pro 14:21

17. Of tale-bearing, Pro 11:13; Pro 16:28; Pro 18:8; Pro 20:19; Pro 26:20, Pro 26:22

18. Of rashness and deliberation, Pro 11:14; Pro 15:22; Pro 18:13; Pro 19:2; Pro 20:5, Pro 20:18; Pro 21:29; Pro 22:3; Pro 25:8-10

19. Of suretiship, Pro 11:15; Pro 17:18; Pro 20:16; Pro 22:26, Pro 22:27; Pro 27:13

20. Of good and bad women, or wives, Pro 11:16, Pro 11:22; Pro 12:4; Pro 14:1; Pro 18:22; Pro 19:13, Pro 19:14; Pro 21:9, Pro 21:19; Pro 25:24; Pro 27:15, Pro 27:16

21. Of mercifulness and unmercifulness, Pro 11:17; Pro 12:10; Pro 14:21; Pro 19:17; Pro 21:13

22. Of charity to the poor, and uncharitableness, Pro 11:24-26; Pro 14:31; Pro 17:5; Pro 22:9, Pro 22:16, Pro 22:22, Pro 22:23; Pro 28:27; Pro 29:7

23. Of covetousness and contentment, Pro 11:29; Pro 15:16, Pro 15:17, Pro 15:27; Pro 23:4, Pro 23:5

24. Of anger and meekness, Pro 12:16; Pro 14:17, Pro 14:29; Pro 15:1, Pro 15:18; Pro 16:32; Pro 17:12, Pro 17:26; Pro 19:11, Pro 19:19; Pro 22:24, Pro 22:25; Pro 25:15, Pro 25:28; Pro 26:21; Pro 29:22

25. Of melancholy and cheerfulness, Pro 12:25; Pro 14:10, Pro 14:13; Pro 15:13, Pro 15:15; Pro 17:22; Pro 18:14; Pro 25:20, Pro 25:25

26. Of hope and expectation, Pro 13:12, Pro 13:19

27. Of prudence and foolishness, Pro 13:16; Pro 14:8, Pro 14:18, Pro 14:33; Pro 15:14, Pro 15:21; Pro 16:21, Pro 16:22; Pro 17:24; Pro 18:2, Pro 18:15; Pro 24:3-7; Pro 7:27; Pro 26:6-11; Pro 28:5

28. Of treachery and fidelity, Pro 13:17; Pro 25:13, Pro 25:19

29. Of good and bad company, Pro 13:20; Pro 14:7; Pro 28:7; Pro 29:3

30. Of the education of children, Pro 13:24; Pro 19:18; Pro 20:11; Pro 22:6, Pro 22:15; Pro 23:12; Pro 14:14; Pro 29:15, Pro 29:17

31. Of the fear of the Lord, Pro 14:2, Pro 14:26, Pro 14:27; Pro 15:16, Pro 15:33; Pro 16:6; Pro 19:23; Pro 22:4; Pro 23:17, Pro 23:18

32. Of true and false witness-bearing, Pro 14:5, Pro 14:25; Pro 19:5, Pro 19:9, Pro 19:28; Pro 21:28; Pro 24:28; Pro 25:18

33. Of scorners, Pro 14:6, Pro 14:9; Pro 21:24; Pro 22:10; Pro 24:9; Pro 29:9

34. Of credulity and caution, Pro 14:15, Pro 14:16; Pro 27:12

35. Of kings and their subjects, Pro 14:28, Pro 14:34, Pro 14:35; Pro 16:10, Pro 16:12-15; Pro 19:6, Pro 19:12; Pro 20:2, Pro 20:8, Pro 20:26, Pro 20:28; Pro 22:11; Pro 24:23-25; Pro 30:2-5; Pro 28:2, Pro 28:3, Pro 28:15, Pro 28:16; Pro 29:5, Pro 29:12, Pro 29:14, Pro 29:26

36. Of envy, especially envying sinners, Pro 14:30; Pro 23:17, Pro 23:18; Pro 24:1, Pro 24:2, Pro 24:19, Pro 24:20; Pro 27:4

37. Of God's omniscience, and his universal providence, Pro 15:3, Pro 15:11; Pro 16:1, Pro 16:4, Pro 16:9, Pro 16:33; Pro 17:3; Pro 19:21; Pro 20:12, Pro 20:24; Pro 21:1, Pro 21:30, Pro 21:31; Pro 29:26

38. Of a good and ill name, Pro 15:30; Pro 22:1

39. Of men's good opinion of themselves, Pro 14:12; Pro 16:2, Pro 16:25; Pro 20:6; Pro 21:2; Pro 26:12; Pro 28:26

40. Of devotion towards God, and dependence on him, Pro 16:3; Pro 18:10; Pro 23:26; Pro 27:1; Pro 28:25; Pro 29:25

41. Of the happiness of God's favour, Pro 16:7; Pro 29:26

42. Excitements to get wisdom, Pro 16:16; Pro 18:1; Pro 19:8, Pro 19:20; Pro 22:17-21; Pro 23:15, Pro 23:16, Pro 23:22-25; Pro 24:13, Pro 24:14; Pro 27:11

43. Cautions against temptations, Pro 16:17; Pro 29:27

44. Of old age and youth, Pro 16:31; Pro 17:6; Pro 20:29

45. Of servants, Pro 17:2; Pro 19:10; Pro 29:19, Pro 29:21

46. Of bribery, Pro 17:8, Pro 17:23; Pro 18:16; Pro 21:14; Pro 28:21

47. Of reproof and correction, Pro 17:10; Pro 19:25, Pro 19:29; Pro 20:30; Pro 21:11; Pro 25:12; Pro 26:3; Pro 27:5, Pro 27:6, Pro 27:22; Pro 28:23; Pro 29:1

48. Of ingratitude, Pro 17:13

49. Of friendship, Pro 17:17; Pro 18:24; Pro 27:9, Pro 27:10, Pro 27:14, Pro 27:17

50. Of sensual pleasures, Pro 21:17; Pro 23:1-3, Pro 23:6-8, Pro 23:19-21; Pro 27:7

51. Of drunkenness, Pro 20:1; Pro 23:23, Pro 23:29-35

52. Of the universal corruption of nature, Pro 20:9

53. Of flattery, Pro 20:19; Pro 26:28; Pro 28:23; Pro 29:5

54. Of undutiful children, Pro 20:20; Pro 28:24

55. Of the short continuance of what is ill-gotten, Pro 20:21; Pro 21:6, Pro 21:7; Pro 22:8; Pro 28:8

56. Of revenge, Pro 20:22; Pro 24:17, Pro 24:18, Pro 24:29

57. Of sacrilege, Pro 20:25

58. Of conscience, Pro 20:27; Pro 27:19

59. Of the preference of moral duties before ceremonial, Pro 15:8; Pro 21:3, Pro 21:27

60. Of prodigality and wastefulness, Pro 21:20

61. The triumphs of wisdom and godliness, Pro 21:22; Pro 24:15, Pro 24:16

62. Of frowardness and tractableness, Pro 22:5

63. Of uncleanness, Pro 22:14; Pro 23:27, Pro 23:28

64. Of fainting in affliction, Pro 24:10

65. Of helping the distressed, Pro 14:11, Pro 14:12

66. Of loyalty to the government, Pro 24:21, Pro 24:22

67. Of forgiving enemies, Pro 25:21, Pro 25:22

68. Of causeless curse, Pro 26:2

69. Of answering fools, Pro 26:4, Pro 26:5

70. Of unsettledness and unsatisfiedness, Pro 27:8, Pro 27:20

71. Of cowardliness and courage, Pro 28:1

72. The people's interest in the character of their rulers, Pro 28:12, Pro 28:28; Pro 29:2, Pro 29:16; Pro 11:10, Pro 11:11

73. The benefit of repentance and holy fear, Pro 28:13, Pro 28:14

74. The punishment of murder, Pro 28:17

75. Of hastening to be rich, Pro 28:20, Pro 28:22

76. The enmity of the wicked against the godly, Pro 29:10, Pro 29:27

77. The necessity of the means of grace, Pro 29:18

Constable: Proverbs (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is "The Proverbs of Solomon, the Son of David, King in Israel" (cf. 1:1). The Greek Septuagint called this book "Proverbs of Solomon." The Latin Vulgate named it "The Book of Proverbs."

There is some debate about whether 1:1 is the title of the whole book or just the title of the first section (chs. 1-9). The first view has in its favor the fact that the Hebrew Bible took the verse as the title of the book. According to this view the references to Solomon in 1:1 are an indication that he was the primary author of the proverbs in the book.¹

The second view is that 1:1 simply introduces the first major section of the book. The support for this view is that some succeeding sections begin with a similar caption (cf. 10:1; 24:23; 25:1; 30:1; 31:1).²

In either case the book got its title from the proverbs it contains. The whole book is a book of proverbs so the title is appropriate.

"To read straight through a few chapters of Proverbs is like trying to have a conversation with someone who always replies with a one-liner."³

Writer

Proverbs claims to be a compendium of the wise sayings of several different individuals.⁴ Solomon originated some of them (10:1-22:16 and chs. 25-29 definitely, and probably chs. 1-9 as well).⁵ Unnamed wise men (sages) wrote other parts (22:17-24:34 definitely, and possibly chs. 1-9). Hezekiah's men copied some of Solomon's proverbs and added them to this collection (chs. 25-29). Agur and King Lemuel produced chapters 30 and 31 respectively.

We do not know who the sages were who wrote 22:17-24:34 nor do we know the names of the men whom King Hezekiah instructed to compile some of Solomon's sayings. Agur and Lemuel are unknown to us also, though Lemuel seems to have been a non-Israelite monarch.⁶

Some of the proverbs appear to have been copied from, or at least influenced by, earlier Mesopotamian and Egyptian books of wisdom.⁷

". . . whatever the Spirit of God inspired the ancient writers to include became a part of the Word of the Lord. Such inclusions then took on a new and greater meaning when they formed part of Scripture; in a word, they became authoritative and binding, part of the communication of the divine will."⁸

Date

Solomon reigned from 971 to 931 B.C. and Hezekiah from 715 to 686 B.C.⁹ We do not know when the sages, Agur, or Lemuel lived.

The earliest the Book of Proverbs could have been in its final form was in Hezekiah's day, but it may have reached this stage later than that. We have no way to tell.

The contents of the book could have been in existence in Solomon's lifetime though not assembled into the collection we know as the Book of Proverbs.

Message¹⁰

The Book of Proverbs contains no history. It is purely didactic. It is a book of explicit instruction. Like the other Old Testament wisdom books, Job and Ecclesiastes, it does not contain references to Israel's laws, rituals, sacrifices, or ceremonies. It deals with philosophy primarily. A philosopher is by definition a lover of wisdom. Proverbs is a book that focuses primarily on wisdom, as do Job and Ecclesiastes. In this sense these books are philosophical.

There is a fundamental difference between the philosophy we find in these books and all other philosophy. Other philosophies begin with a question. Hebrew philosophy begins with an affirmation. Its basic affirmation is that God exists. Therefore we can know ultimate truth only by divine revelation.

To many people the Book of Proverbs seems to be a grab bag of wise sayings that lacks any system or order. Nevertheless in a sense this is the most carefully organized of all the books of the Old Testament.

The first verse is its title page. Verses 2-7 are its preface that contains an explanation of the purpose of the book, the method of the Author, and the fundamental affirmation of the book (in v. 7). Then follow three parts of the body of the book. First, there are discourses in defense and application of the fundamental affirmation (1:8--ch. 9). Then we have proverbs Solomon collected and arranged to provide wisdom (chs. 10-24). Next there are additional wise words from Solomon that other people collected after Solomon died (chs. 25-29). An appendix that contains specific words of wisdom by two other sages, Agur and Lemuel, concludes the book (chs. 30-31).

Proverbs is one of the most timeless Old Testament books. The reader needs very little knowledge of ancient Hebrew life and culture to understand and appreciate it. We can understand the contents fairly easily and can apply them directly to modern life.

Let's look first at the fundamental affirmation and then observe how the application of that declaration unfolds in the chapters that follow.

The fundamental affirmation is the deepest insight in Hebrew philosophy (1:7).

There is a presupposition in this statement. It is that God is all wise. We can only find wisdom in God ultimately. This presupposition underlies all of what we read in Job and Ecclesiastes as well as in Proverbs. Furthermore the Hebrews assumed that God expressed His wisdom in all His works and in all His ways. They believed that all natural phenomena revealed God's wisdom. Wherever they looked, they saw God: on land, at sea, in the earth, or in the sky. We can see that viewpoint clearly in Genesis 1:1 (cf. John 14:6).

This fundamental affirmation also contains an inevitable deduction: if wisdom is perfect in God, then wisdom in man consists in the fear of God. A person is wise to the extent that he or she apprehends and fears God. The "fear" of God does not mean a dread that results in hiding from God. It is rather an emotional recognition of God. It is not fear that He may hurt me but fear that I may hurt Him. That is the kind of fear that produces holy character and righteous conduct. Intellectual apprehension of God precedes this emotional recognition, and volitional submission to God's will follows it. When a person comes to this emotional recognition of God he or she comes to the condition for being wise, not that in so doing he or she becomes wise (1:7). We can begin to be wise only when we come into proper relation to God as ultimate Wisdom.

Beginning with 1:8 and continuing to the end of the book, what we have is the application of that affirmation to the various situations and circumstances of life.

I would like to consider what God revealed here in the three spheres of life dealt with in the book: the home, friendship, and the world. In the home, the child must learn wisdom. In friendship, the youth must apply wisdom. In the world, the adult must demonstrate wisdom.

The first sphere is that of the home (1:8-9). God did not teach the responsibility of the father and mother here but took for granted that they would instruct their children. The child needs to hear parental instruction to live in the fear of the Lord. Young children cannot grasp abstract concepts. For them God is incarnate in father and mother. Fathers and mothers reflect the image of God to their children. Both parents are necessary to reveal God to the child fully. Children see some of God's character in the mother's attitudes and actions (cf. Matt. 23:37). They see other aspects of God's character in the father. You do not have to try to teach your young child systematic theology. Just live in the fear of God yourself, and your child will learn what he or she needs to learn about God, for that stage in life, just by observing you. I do not mean to exclude verbal instruction. My point is that young children learn wisdom by observing their parents as well as by listening to them.

The second sphere of life is friendship (1:10-19). The day must come when the child, in the natural process of development, moves out into a wider circle of experience.

Personally I believe the Bible presents two duties that children have to their parents.

When the child's sphere of life is his home, he is to obey his parents. However, that duty does not continue forever. When he moves into the larger sphere of life outside the home, his duty is to honor his parents. This duty does continue forever.

When a child enters this second sphere of life, guided at first by parental council but then finally on its own, wisdom gives important instruction (1:10). He should avoid certain friendships. He should beware of people who seek to make friends with him because they have selfish interests and unscrupulous methods. We have many warnings in Proverbs against people who are not true friends. There is no more important stage in a young person's development than when he or she begins to choose companions. Then, and from then on, he or she must follow the wisdom that comes from the fear of the Lord. The youth must submit to the Lord's wisdom, having learned that in the sphere of the home, to succeed in the larger arenas of life. The choice of a mate is one of these companion decisions.

The third sphere of life is the world, symbolized in Proverbs by the street, the gates, and the city (1:20-33; cf. chs. 2-9).

The first word of warning to the youth who leaves home to enter the world on his own is this. Beware of the evil way of those who do not fear the Lord (1:20-32). There is also a gracious promise (1:33). Wisdom does not say withdraw from the world. Wisdom says remember the fate of those who forget God. Wisdom promises that those who live in the fear of the Lord will be quiet and safe even in the turmoil of the world. Do you see how important preparation for living in this sphere of life is? Children must learn to take God into account in the home, and then in their friendships, before they launch out into the world. This instruction is what really prepares them for life.

The series of discourses beginning, "My son," represents the voice of home sounding in the youth's ears who has left home and is living in the world (chs. 2-7). The father tells his son how his father instructed him in wisdom and how this enabled him to live successfully in the world. Then specific warnings follow concerning impurity, laziness, bad companions, and adultery. As the young man climbs toward a higher position in life, wisdom comes to him again with instruction concerning how he can avoid the pitfalls of that stage of his life (ch. 8). The discourses close with a contrast in which Solomon personified wisdom and folly as two women (ch. 9). One is a woman of virtue and beauty, and the other is a woman of vice and ugliness. Solomon contrasted the value and victory of wisdom with the disaster and defeat of folly. He contrasted the wisdom of fearing God with the folly of forgetting God.

I would summarize the message of Proverbs this way. The person who learns the fear of God (an emotional recognition of God) in every sphere of life will be successful, but those who forget God will fail. By an emotional recognition of God I mean taking God into account, being aware of His reality and presence, making decisions in view of His existence and revelation. This is what fearing God means.

The precepts urging a life of wisdom center on 3:1-10. This passage concentrates on that subject. Proverbs 3:5-6 is some of the best advice anyone ever gave.

The practice of wisdom centers on 8:32-36.

The power for living a life of wisdom centers on 1:8 (cf. James 1:5; 3:37; Col. 2:3).

Constable: Proverbs (Outline)

Outline

I. Discourses on wisdom chs. 1-9

A. Introduction to the book 1:1-7

1. The title of the book 1:1

2. The purpose of the book 1:2-6

3. The thesis of the book 1:7

B. Instruction for young people 1:8-7:27

1. Warning against consorting with sinners 1:8-19

2. Wisdom's appeal 1:20-33

3. Wisdom as a treasure chs. 2-3

4. Encouragements to obey these instructions ch. 4

5. Warnings against unfaithfulness in marriage ch. 5

6. Other dangerous temptations 6:1-19

7. Further warnings against adultery 6:20-7:27

C. The value of wisdom and wise conduct chs. 8-9

1. The function of wisdom ch. 8

2. Wisdom and folly contrasted ch. 9

II. Couplets expressing wisdom 10:1-22:16

A. The marks of wise living chs. 10-15

1. Things that produce profit 10:1-14

2. Things of true value 10:15-32

3. Wise living in various contexts 11:1-15

4. Wise investments 11:16-31

5. The value of righteousness 12:1-12

6. Avoiding trouble 12:13-28

7. Fruits of wise living ch. 13

8. Further advice for wise living chs. 14-15

B. How to please God 16:1-22:16

1. Trusting God ch. 16

2. Peacemakers and troublemakers ch. 17

3. Friendship and folly ch. 18

4. Further advice for pleasing God 19:1-22:16

III. Wise sayings 22:17-24:34

A. Thirty sayings of the wise 22:17-24:22

1. The first group 22:17-23:11

2. The second group 23:12-24:22

B. Six more sayings of the wise 24:23-34

IV. Maxims expressing wisdom chs. 25-29

A. Instructive analogies 25:1-27:22

1. Wise and foolish conduct ch. 25

2. Fools and folly ch. 26

3. Virtues and vices 27:1-22

B. A discourse on prudence 27:23-27

C. Instructive contrasts chs. 28-29

V. Two discourses by other wise men chs. 30-31

A. The wisdom of Agur ch. 30

1. The introduction of Agur 30:1

2. Wisdom about God 30:2-9

3. Wisdom about life 30:10-33

B. The wisdom of Lemuel ch. 31

1. The introduction of Lemuel 31:1

2. The wise king 31:2-9

3. The wise woman 31:10-31

Constable: Proverbs

Proverbs

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Proverbs (Book Introduction)

THE BOOK OF PROVERBS.

INTRODUCTION.

This book is so called, because it consists of wise and weighty sentences, regulating the morals of men; and directing them to wisdom and virtue. And these sentences are also called Parables, because great truths are often couched in them under certain figures and similitudes. (Challoner) --- Wisdom is introduced speaking in the nine first chapters. Then to chap. xxv. more particular precepts are given. (Worthington) --- Ezechias caused to be collected (Haydock) what comes in the five next chapters, and in the two last. Some other, or rather Solomon himself, under (Worthington) different titles, gives us Agur's and his mother's instructions, and his own commendations of a valiant woman, (Haydock) which is prophetical of the Catholic Church. He also wrote the two next works, besides many other things, which have been lost. This is the first of those five, which are called "sapiential," giving instructions how to direct our lives, by the dictates of sound reason. (Worthington) --- It is the most important of Solomon's works, though collected by different authors. (Calmet) --- T. Paine treats Solomon as a witty jester. But his jests are of a very serious nature, and no one had before heard of his wit. (Watson)

Gill: Proverbs (Book Introduction)

INTRODUCTION TO PROVERBS

This book is called, in some printed Hebrew copies, "Sepher Mishle", the Book of Proverbs; the title of it in the Vulgate Latin version is,

"the Book of Proverbs, which the Hebrews call "Misle":''

in the Septuagint version it has the name of the writer, the Proverbs of Solomon; and so in the Syriac version, with the addition of his titles,

"the son of David, king of Israel.''

This and Ecclesiastes are both of them by the Jews ^a called Books of Wisdom: and it is common with the ancient Christian writers ^b to call the book of Proverbs by the names of "Wisdom" and "Panaretos"; names they give also to the apocryphal books of Ecclesiasticus and the Wisdom of Solomon; and therefore this is to be carefully distinguished from them. The author of this book was King Solomon, as the "first" verse, which contains the inscription of it, shows; for he was not a collector of these proverbs, as Grotius is of opinion, but the author of them, at least of the far greater part; and not only the author, but the writer of them: the Jews ^c say that Hezekiah and this men wrote them; it is true indeed the men of Hezekiah copied some, Pro 25:1; but even those were written by Solomon. R. Gedaliah ^d would have it that Isaiah the prophet wrote this book; but without any foundation. At what time it was written is not certain; the Jewish writers generally say ^e it was written by Solomon, as were the books of Ecclesiastes and the Song of Songs, in his old age, when near the time of his death; though some think it was written before his fall: and it may be it was not written all at once, but at certain times, when these proverbs occurred unto him and were spoken by him, and as occasion served: however, it is not to he doubted but that they were written under the inspiration of God. The Jews once thought to have made this book of Proverbs an apocryphal one, because of some seeming contradictions in it; but finding that these were capable of a reconciliation, changed their minds, as became them ^f. Among Christians, Theodore of Mopsuest, in the sixth century, denied the divine authority of this book, and attributed it merely to human wisdom; which opinion of his was condemned in the second council at Constantinople: and in later times it has been treated with contempt by the Socinians, and particularly by Father Simon and Le Clerc; but the authority of it is confirmed by the writers of the New Testament, who have cited passages out of it; see Rom 12:20 from Pro 25:21. The book consists of "five" parts; "first", a preface or introduction, which takes up the first "nine" chapters; the "second", the proverbs of Solomon, put together by himself, beginning at the tenth chapter to the twenty-fifth; the "third", the proverbs of Solomon, copied by the men of Hezekiah, beginning at the twenty-fifth chapter to the thirtieth; the "fourth", the words of Agur, the thirtieth chapter, the "fifth", the instruction of Solomon's mother, Bathsheba, the thirty-first chapter.