Proverbs · Chapter 11

V. 1. A false balance-The use of all false weights and measures in commerce.

Verse 1. A false balance is abomination] This refers to the balance itself deceitfully constructed, so that it is sooner turned at one end than at the other. This is occasioned by one end of the beam being longer than the other.

But a just weight] שלמה אבנ eben shelemah, the perfect stone probably because weights were first made of stone; see the law, Deuteronomy 25:13-16.

Verse 1. A false balance — The use of all false weights and measures in commerce; is abomination to the Lord — Highly abominable to him, both because this wickedness is practised under a colour of justice, and because it is destructive of human society, and especially of the poor, whose patron the Lord declares himself to be: see on Leviticus 19:35. “This rule may hold, not in commerce only, but also in our judgments, and in our whole conduct toward our neighbour. In every thing respecting him, employ the balance of equity, void of all selfish views, passions, and prejudices. Let justice and truth ever hold the scale; and always do to him what you would have done to yourself.”

Verse 1. A false balance is an abomination to the Lord. A dishonest tradesman here receives a hard stroke. Though his weight be but little short of the standard; yet by using it a thousand times the fraud becomes great, and greater still as it falls chiefly on the poor. Deuteronomy 25:13. The apologies which offenders make on the ground of accident or negligence, are often but an addition to the crime. The injured perhaps might place some sort of confidence in the excuse, were he in the habit of buying his goods, and taking his money without inspection.

1. A false balance — Balances of deceit; that is, any arrangement by which other than the exact weight is given or taken in buying and selling. Is abomination — Is the abomination of Jehovah; so the Hebrew, but in our idiom “to” is better. A just weight — A stone of perfection; a perfect stone, full weight. Among the Hebrews, as among other ancient nations, stones were used for weights before metal came into use. Hence we have in our language the word stone as a denomination of weight. In England a stone is legally fourteen pounds. This is one of the most perfectly antithetic proverbs in the book — term set opposite term throughout. Sentiment: All injustice and dishonesty in our dealings is detestable in the eyes of Jehovah, who is the patron of justice and of the poor, and demands full weight and measure between man and man, and equitable conduct in all things. The principle involved in the proverb applies to all kinds of unfair and fraudulent dealings among men. Compare Proverbs 16:11; 20:10, 23; Deuteronomy 25:13-15; Hosea 12:7; Amos 8:5; Micah 6:10, 11; Leviticus 19:36.

Verse 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. With the lowly] µy[wnx tsenuim, tapeinwn, 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.

Verses 2, 3. 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 under the displeasure of God, and disliked by all men. But with the lowly is wisdom — Whereby they are kept from those foolish and wicked actions which expose men to shame. The integrity of the upright, &c. — 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. But the perverseness of transgressors — Those wicked devices by which they design and expect to secure themselves; shall destroy them — Shall be the very causes of their destruction.

2. When pride cometh — The Hebrew is abrupt and forcible: “Pride comes, then comes contempt.” The proud man is contemptible in the eyes of those who see him boiling over (this is the Hebrew idea) with self-conceit, arrogance, or vanity. Lowly — µy[wnx, (tsenu’him.) This is a rare word, and is well expressed by our term modest. How often is this proverb illustrated in life. A vain braggart brings on himself contempt; while a modest man, who pretends to no more than he knows, commands respect. Hence the wisdom of modest behaviour. Compare Daniel 4:30; Luke 14:8; 18:14; Proverbs 3:16; 8:18; 15:33; 16:18; 18:12.

Verses 2, 3. 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 under the displeasure of God, and disliked by all men. But with the lowly is wisdom — Whereby they are kept from those foolish and wicked actions which expose men to shame. The integrity of the upright, &c. — 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. But the perverseness of transgressors — Those wicked devices by which they design and expect to secure themselves; shall destroy them — Shall be the very causes of their destruction.

3. Shall guide — Or lead them, as a shepherd does his flock. Principles of rectitude shall conduct in the way of safety, but the perverseness of transgressors, or, as it might literally be rendered, the slipperiness of the treacherous, shall utterly destroy them, or break them to pieces. There may be an antithesis here between the integrity — wholeness — of the upright, and the breaking to pieces of the treacherous. Rectitude is a straight path, leading to safety; treachery, hypocrisy, a slippery path, leading to ruin. On first clause, compare 3:6; Psalm 107:7; on latter clause, Proverbs 15:4.

Verse 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.

Verses 4-6. Riches profit not in the day of wrath — In the time of God’s judgments, when he is executing vengeance upon sinners; but righteousness delivereth, &c. — See note on Proverbs 10:2. The righteousness of the perfect shall direct, &c. — Shall bring all his designs and endeavours to a happy issue, and deliver him from many snares and dangers, verse 6.

Ver. 4. Riches profit not in the day of wrath. Under the feudal system, princes often exempted their opulent barons from punishment by severity of fines, which aided the revenue. The laws of our ancient kings were much the same, as in Proverbs 13:8: but in some cases of high crimes and misdemeanours, the head of the offender must be sacrificed to his country.

4. Riches profit not — Are of no use. In the day of wrath — That is, of divine wrath; so the word is often used. Compare Job 21:30; Ezekiel 7:19; Zephaniah 1:18; Proverbs 10:2, 3. It probably refers to great calamities, such as war, pestilence, or famine. But righteousness (often) delivereth from death — This is almost the same as ch. Proverbs 10:2. The author may have had some particular case in his mind (easily conceived) which illustrated it.

Verses 4-6. Riches profit not in the day of wrath — In the time of God’s judgments, when he is executing vengeance upon sinners; but righteousness delivereth, &c. — See note on Proverbs 10:2. The righteousness of the perfect shall direct, &c. — Shall bring all his designs and endeavours to a happy issue, and deliver him from many snares and dangers, verse 6.

5. Righteousness of the perfect — This may be regarded as another form of the proverb in verse 3. Shall direct — Make straight, plain, even.

Verses 4-6. Riches profit not in the day of wrath — In the time of God’s judgments, when he is executing vengeance upon sinners; but righteousness delivereth, &c. — See note on Proverbs 10:2. The righteousness of the perfect shall direct, &c. — Shall bring all his designs and endeavours to a happy issue, and deliver him from many snares and dangers, verse 6.

6. Upright… transgressors — This seems a repetition of the sentiment of the previous verse in a little different form. Naughtiness — Badness; might also be rendered desire (so Miller and Stuart) and wickedness. A literal reading would be, by the wickedness (or greedy desire) of the perfidious shall they be captured: that is, their own bad propensities shall lead them into the snare. Comp. ver. 3; Proverbs 10:3; Genesis 9:6.

Verse 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 favourable 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!

Verses 7, 8. When a wicked man dieth, his expectation shall perish — All his hope and felicity, which he placed wholly in earthly things, are lost and gone with him; and the hope of unjust men, &c. — This clause, according to this translation, is a mere repetition of the former: but the word µynwa, here rendered unjust men, is generally translated strengths, or powers, as indeed it properly means. Divers, therefore, interpret the clause, The hope of their strengths, that is, which they place in their riches, children, friends, and other carnal props and defences, perisheth. So this is added by way of aggravation. The righteous are delivered out of trouble — When, perhaps, he hardly expected it, or even was ready to despair of it; and the wicked cometh in his stead — Is, by God’s providence, brought into the same miseries, which the wicked either designed against, or had formerly inflicted on the righteous, but which were now lately removed from them. Thus Mordecai was saved from the gallows, Daniel from the lions’ den, and Peter from the prison, and their persecutors came in their stead. Israel was delivered out of the Red sea, and the Egyptians drowned in it.

7. Wicked man dieth — This is a difficult verse. Stuart renders, “When a wicked man dieth his hope shall perish, and the expectation of the afflicted perishes.” Conant: “When a wicked man dies expectation shall perish, yea, the hope of wickedness perishes;” so also Noyes, substantially. Stuart gives the meaning thus: “When the wicked see all their hopes of pleasure, riches, etc., perish, and when they are sick and afflicted, their expectations of recovery or alleviation will be frustrated.” So the Vulgate and Bertheau. Whether the Seventy had a different version before them, or whether, having the same difficulty as other translators, they made out of this verse, as they sometimes do, a proverb to suit themselves, we cannot say. But their version is different, and gives a good Christian sense with an antithesis not found in the Hebrew text: “When a righteous man dies, his hope does not perish, but the exultation of wicked men perishes,” that is, when they die. The versions and critics vary, and nothing entirely satisfactory has yet been reached. Zockler translates: “With the death of the wicked his hope cometh to naught, and the unjust expectation hath perished.” Compare Proverbs 10:28; Psalm 49.

V. 8. Cometh-Into trouble.

Verse 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.

Verses 7, 8. When a wicked man dieth, his expectation shall perish — All his hope and felicity, which he placed wholly in earthly things, are lost and gone with him; and the hope of unjust men, &c. — This clause, according to this translation, is a mere repetition of the former: but the word µynwa, here rendered unjust men, is generally translated strengths, or powers, as indeed it properly means. Divers, therefore, interpret the clause, The hope of their strengths, that is, which they place in their riches, children, friends, and other carnal props and defences, perisheth. So this is added by way of aggravation. The righteous are delivered out of trouble — When, perhaps, he hardly expected it, or even was ready to despair of it; and the wicked cometh in his stead — Is, by God’s providence, brought into the same miseries, which the wicked either designed against, or had formerly inflicted on the righteous, but which were now lately removed from them. Thus Mordecai was saved from the gallows, Daniel from the lions’ den, and Peter from the prison, and their persecutors came in their stead. Israel was delivered out of the Red sea, and the Egyptians drowned in it.

8. The righteous is delivered — A plain proverb, often illustrated in actual life. See Daniel 6:14, seq.; Esther 5:14; 7:8-10; Psalm 7:15.

V. 9. Delivered-From the infection of the hypocrite’s evil counsel.

Verse 9. A hypocrite with his mouth] ãnj 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 neighbour. Besides, they are very zealous in propagating their own infidel notions; and thus, by this means, destroy their neighbour; but the experimental knowledge which the just have of God and his salvation prevents them from being ensnared.

Verse 9. A hypocrite with his mouth — By his corrupt communication; destroyeth his neighbour — Draws him into error or sin; but through knowledge — Namely, of God and of his word, which, making men wise, discovers and so prevents the frauds of deceivers; shall the just be delivered — From the infection of the evil and crafty counsel of hypocrites.

9. A hypocrite — Literally, a profane, or godless man. Neighbour — By the mouth of an impure wretch his neighbour is (often) destroyed; but by the intelligence of the righteous he — the neighbour — shall be delivered; that is, from his calamities. Another construction of the latter clause is, By the knowledge of the just shall he (the neighbour) be delivered.

Verse 10. When it goeth well] An upright, pious, sensible man is a great blessing to the neighbourhood 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.

Verse 10. When it goeth well with the righteous — When righteous men are encouraged and advanced to places of trust and power; 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. When the wicked perish, there is shouting — A common rejoicing, partly for the just vengeance of God upon them, who had been the instruments of so much mischief; and partly for the deliverance of the people from such public grievances and burdens as had been imposed upon them.

Ver. 10. When it goeth well with the righteous, the city rejoiceth. A man planted as a patriarch in any place, or as a leading tradesman, should not seek wealth for himself, but for the sake of employing the poor, and shedding smiling contentment on every cottage. His whole conduct should be distinguished by probity, honour, and equity; then every family, having confidence in his character, and most of them sharing in his prosperity, will bless his memory.

10. Goeth well — When they prosper, especially when they are advanced to power and office. Rejoiceth — Exults. The wicked perish — Are cast down from high positions which they unworthily occupied and abused. Where is shouting — Because of deliverance from such pests. Good men may be justified in rejoicing at the removal, by death or otherwise, of a very bad man from the city; not out of hatred to the man, but to his character and ways, and especially out of benevolence to the community that he was plundering and corrupting.

V. 11. The blessing-Wherewith they bless the city, by their sincere prayers, and wise and wholesome counsels. The mouth-By their curses, and oaths, and blasphemies, and wicked counsels.

Verse 11. By the blessing of the upright — Namely, by their sincere prayers, and wise, wholesome counsels, wherewith they bless their country; the city is exalted — In dignity, power, and all kinds of prosperity; but it is overthrown by the mouth of the wicked — By their curses, oaths, blasphemies, and wicked, pernicious counsels, whereby they both provoke God, and mislead men to their own ruin.

Ver. 11. By the blessing of the upright, the city is exalted. A patriarchal man of religion and benevolence, elevates the moral tone of the people, the agriculturist gives employment and bread, and the commercial manufacturer fills his town with affluence. By such characters the whole cosmography of the country assumes a smiling aspect.

11. By the blessing of the upright — Meaning, probably, the blessing which they are to the city by their example, prudent advice, devotion to the public welfare, prayers, etc. City is exalted — Built up, enlarged, raised to a flourishing condition. Mouth of the wicked — What they utter, their blasphemies, evil counsels, impious maxims and teachings; also, sometimes, by traitorous communications with an enemy. One influential sinner in a city destroys much good.

V. 12. Despiseth-Which he shews by contemptuous or reproachful expressions. Holdeth peace-Forbears all such expressions, and silently and patiently bears those reproaches.

Verse 12. He that is void of wisdom] A foolish man is generally abundant in his censures; he dwells on the defects of his neighbour, 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.

Verses 12, 13. He that is void of wisdom — Of knowledge, prudence, and grace; despiseth his neighbour — Which he shows by contemptuous or reproachful expressions; but a man of understanding holdeth his peace — Forbears all such expressions, and silently and patiently bears all these reproaches. It is a great weakness to speak contemptuously of any man, or to endeavour to render him ridiculous, though he may have erred, because he possibly may return to a right way of thinking and acting for the future; and it is cruel to insult over errors committed through human infirmity; therefore a prudent person says nothing to the reproach of any one. A tale-bearer — Or, He that goeth about, (see the margin,) from one place or person to another, telling tales, making it his business to scatter reports; revealeth secrets — Either his neighbour’s secret faults, or such things as were committed to his trust, with a charge of secrecy; but he that is of a faithful spirit — That hath a sincere, constant, and faithful mind, and therefore both can and will govern his tongue; concealeth the matter — Will hide those things which have been committed to his trust, or which, if known, might be injurious to others.

12. Despiseth his neighbour — He that contemns his neighbour (for inferiority in any respect) lacks good sense, (Hebrew, heart,) but a man of intelligence keeps silent. The proverb implies that the contempt of the man “void of wisdom” is expressed in words; whatever a prudent man may think he keeps to himself.

V. 13. Secrets-Such things as were committed to his trust with a charge of secrecy.

Verse 13. A talebearer] lykr Ëlwh holech rachil, the walking busybody, the trader in scandal.

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.

Verses 12, 13. He that is void of wisdom — Of knowledge, prudence, and grace; despiseth his neighbour — Which he shows by contemptuous or reproachful expressions; but a man of understanding holdeth his peace — Forbears all such expressions, and silently and patiently bears all these reproaches. It is a great weakness to speak contemptuously of any man, or to endeavour to render him ridiculous, though he may have erred, because he possibly may return to a right way of thinking and acting for the future; and it is cruel to insult over errors committed through human infirmity; therefore a prudent person says nothing to the reproach of any one. A tale-bearer — Or, He that goeth about, (see the margin,) from one place or person to another, telling tales, making it his business to scatter reports; revealeth secrets — Either his neighbour’s secret faults, or such things as were committed to his trust, with a charge of secrecy; but he that is of a faithful spirit — That hath a sincere, constant, and faithful mind, and therefore both can and will govern his tongue; concealeth the matter — Will hide those things which have been committed to his trust, or which, if known, might be injurious to others.

Ver. 13. A tale-bearer revealeth secrets. He betrays the confidence reposed in him; and to say nothing of the mischief he may do to others, he gets himself despised and shunned. The Almighty, who knows all secrets, reveals them only by the operations of his providence: Proverbs 12:23.

13. A talebearer — lykr Ëlwh, holekh rakhil. The root of the first word means to walk, of the second, to go about as a trader, a pedler. Such persons gather up the news and carry the gossip from house to house and from place to place; hence, perhaps, the word came to signify a talebearer, a pedler of news, a newsmonger. He that is of a faithful spirit — A right thinking and right feeling man will cover up whatever word or thing comes to his knowledge that would be injurious to honest people. Compare 20:19; 25:9; Jeremiah 16:28; Leviticus 19:16; 1 Peter 2:1; James 3; also 4:11.

Verse 14. Where no counsel is, the people fall — “Where prudent counsellors are wanting a nation goes to wreck, as certainly as a ship doth without a pilot; but a country is safe when there are many wise men to govern affairs; that if one fail, there may enough still remain; or what one or two see not, others may be able to discern.”

Ver. 14. In the multitude of counsellors there is safety. Sometimes the counsel of one man is quite sufficient; but in a doubtful case, men of experience should be consulted. Then a man acts with the confidence of united wisdom; and when adverse circumstances occur, he will not have to reproach himself for leaning to his own understanding: and in guiding the helm of state this should always be done.

14. Where no counsel is — No pilotage, guidance, or wise management. Miller renders helmsmanhip instead of “counsel.” The people fall — Rather, a people or nation falls. It probably applies to States or entire communities. In the multitude of counsellers — Or, in the greatness of the counsellor, is safety. If the word x[wy, (yo’hets,) which is singular, is to be understood as a collective noun, (counsellors,) it is implied that they are more or less capable; otherwise, the multiplicity of them might only confuse, weaken, and bring disaster. Too many and diverse counsellors are sometimes worse than none. One really capable man is worth a dozen such. Yo’hets, instead of being a participial noun, may be a participle proper. Then the rendering would be, By much “counselling” — thoughtful planning — safety is secured. Comp. Proverbs 15:22; 24:6; Ecclesiastes 9:15; 1 Kings 12:1, seq.; Isaiah 3:4.

Verse 15. He that is surety for a stranger shall smart for it] He shall find evil upon evil in it. See on Proverbs 6:1.

Verse 15. He that is surety for a stranger, &c. — “He is in great danger to be undone, who stands bound to pay the debts of another man, especially of a stranger, whose ability and honesty are unknown to him; and the way to be secure from it, is not only to avoid such engagements one’s self, but to dislike to see other men enter into them.” — Bishop Patrick.

15. He… shall smart for it — [wry [r a paronomasia, and difficult of interpretation. Various renderings are given by the critics: our common version is, however, sufficiently expressive and spirited. Comp. Proverbs 6:1; 27:13.

V. 16. Gracious woman-A woman endued with the grace of God. Retaineth-Or, holdeth fast her honour, or reputation.

Verse 16. A gracious woman retaineth honor] Instead of this clause, the Septuagint have, Gunh eucaristov egeirei andri doxan, “A gracious woman raiseth up honour to the man;” Qronov de atimiav gunh misousa dikaia, “But she that hateth righteous things is a throne of dishonour.” A good wife is an honour 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!

Verse 16. A gracious woman — Hebrew, ˆj tva, a woman of grace; one endued with the saving grace of God, and who, by humility, meekness, modesty, prudence, and other virtues, renders herself acceptable and amiable to God and men; retaineth honour — Holdeth fast her honour, or good reputation, with no less care and resolution than strong men do riches, as it follows.

Ver. 16. A gracious woman retaineth honour, to her husband; but a woman who hates goodness is a reproach. The indolent exhaust their wealth: but the industrious are fortified with riches.

16. A gracious woman — ˆj tva, (esheth hhen,) a woman of grace, gracefulness, beauty, loveliness: (it may mean any of these, and more:) the word is very indefinite. Retaineth — Seizes, obtains, grasps, holds fast. Strong men — Formidable or violent men; or, better, energetic men. The meaning may possibly be that the desire of glory, applause, fame, is as strong in a woman of beauty as the desire of spoil and acquisition of riches is in strong-willed men. The qualities of heart and mind which render her lovely are as sure of conquest as the physical force and energy of will which are the strength of men.

Verse 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.

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.”

Verse 17. The merciful man — Who is compassionate toward persons in distress, bountiful to such as are in want, and kind to all; doth good to his own soul — That is, to himself, because his mercy and liberality shall turn to his own infinite advantage, both in this life and the next. But he that is cruel — That is, hard-hearted, and uncharitable to others; troubleth his own flesh — Either, 1st, His own children and kindred, for whose sakes he is thus covetous and uncharitable, in order that he may lay up for them; but, as these words imply, they shall have nothing but disappointment, trouble, and vexation with what they receive. Or, 2d, Himself, denominated here from his flesh, or body, as in the former clause, from his soul; perhaps to intimate, that the mischievous effects of his covetousness shall not only fall upon his soul, which he despises, but upon his flesh, or outward man, which is the only thing he fears or regards.

17. The merciful — The kind, benevolent, or pious. Doeth good to his own soul — To himself; the fruit of his kindness comes back to him. Troubleth his own flesh — Himself. vpn, rav, (nephesh, sheer,) and similar words expressive of parts of the person, are often used in Hebrew with the force of reflexive pronouns, of which the language is destitute. Comp. Psalm 61:1; 112:4, 9; Isaiah 32:7, 8; 57:1; Daniel 4:27; Matthew 5:7; 6:14; Luke 6:38; 2 Corinthians 9:6; Philippians 4:17.

V. 18. Worketh-A work which will deceive his expectation. Soweth-That worketh it with constancy, and diligence.

Verse 18. Worketh a deceitful work] An unstable work; nothing is durable that he does, except his crimes.

Verses 18, 19. The wicked worketh a deceitful work — A work which will deceive his expectation of that good for which he works. But to him that soweth righteousness — That worketh righteousness with constancy, diligence, and hope of a recompense, resembling the labour and hope of those who sow in seed-time; shall be a sure reward — For, he that sows to the Spirit, shall of the Spirit reap life everlasting; so he that pursueth evil — That lives in known sin, that sows to the flesh; pursueth it to his own death — Shall of the flesh reap corruption.

18. A deceitful work — The wicked man makes fallacious work, and gains “a deceptive result.” — Zockler. tl[p, (pe’hullath,) means labour, or the wages of labour. To him that soweth righteousness — Is upright in all his dealings. Shall be… reward — In accordance with that well known rule, “What a man soweth that shall he also reap.” The truth taught is, that the wicked man fails to realize what he expects from his labour; the good man makes “a sure thing.” Compare 10:16; James 3:18; Galatians 6:8; Job 4:8; Hosea 10:12.

Verse 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.

Verses 18, 19. The wicked worketh a deceitful work — A work which will deceive his expectation of that good for which he works. But to him that soweth righteousness — That worketh righteousness with constancy, diligence, and hope of a recompense, resembling the labour and hope of those who sow in seed-time; shall be a sure reward — For, he that sows to the Spirit, shall of the Spirit reap life everlasting; so he that pursueth evil — That lives in known sin, that sows to the flesh; pursueth it to his own death — Shall of the flesh reap corruption.

19. As righteousness tendeth, etc. — The sentence is elliptical, and may be paraphrased thus: Righteousness leads him that practices it to life and happiness; and he that pursueth evil, pursueth it to his own death. Moral good and moral evil produce their natural results. This is the divine law. The apostle (in Galatians 6:8) applies the principle in all its breadth: “He that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting.” This and the preceding proverb seem to be related. The apostle probably had his eye on both. The Septuagint seems to have read the first word ˆk as ˆb, and instead of “as,” or so, “righteousness,” it translates accordingly, a righteous son.

Verses 20, 21. They that are of a froward heart &c. — They are odious to God, who study to compass their end by wicked means; but they whose exact observance of the rules of righteousness, in the whole course of their lives, testifies the integrity of their hearts, are highly in his favour and love. Though hand join in hand — Though the wicked be fortified against God’s judgments by a numerous issue, and kindred, and friends, and by mutual strong combinations; they shall not be unpunished — They shall not be able, either totally to prevent God’s judgments, or to hinder them from coming in their days. They shall be punished in their own persons as well as in their posterity. But the seed of the righteous — Who follow the steps of their ancestors’ righteousness, though they may fall into trouble, yet in due time shall be delivered — Namely, without any such auxiliaries, by God’s special providence. Though justice may come slowly to punish the wicked, and mercy to save the righteous, yet both will come surely.

20. Froward — Perverse, tortuous. Upright in their way — The perfect of way — men of integrity.

V. 21. Though hand join-Though they are fortified against God’s judgments by a numerous issue and kindred, and friends, and by mutual and strong combinations. The seed-Not only their persons, but their children.

Verse 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.

Verses 20, 21. They that are of a froward heart &c. — They are odious to God, who study to compass their end by wicked means; but they whose exact observance of the rules of righteousness, in the whole course of their lives, testifies the integrity of their hearts, are highly in his favour and love. Though hand join in hand — Though the wicked be fortified against God’s judgments by a numerous issue, and kindred, and friends, and by mutual strong combinations; they shall not be unpunished — They shall not be able, either totally to prevent God’s judgments, or to hinder them from coming in their days. They shall be punished in their own persons as well as in their posterity. But the seed of the righteous — Who follow the steps of their ancestors’ righteousness, though they may fall into trouble, yet in due time shall be delivered — Namely, without any such auxiliaries, by God’s special providence. Though justice may come slowly to punish the wicked, and mercy to save the righteous, yet both will come surely.

21. Though hand join in hand — Another disputed passage. dyl dy, (yadh leyadh,) hand to hand, was, likely, an elliptical phrase, with a conventional sense well understood at the time, but uncertain to us. The common acceptation of it is co-partnership; that is, a confederacy of wicked men binding one another by oath, in which they joined hands; a powerful combination to effect an evil result. Another sense sometimes given to it is, hand added to hand, as the emblem of strength and exertion: that is, let the wicked exert himself to his utmost with both hands, he shall not be acquitted or innocent; but the seed of the righteous — the righteous generation or race — shall be delivered. Compare Proverbs 16:5, for a similar expression. The first part of this verse may receive illustration by the following, from Bruce: “The great people among them (the shepherds of Suakem) came, and, after joining hands, repeated a kind of prayer of about two minutes long, by which they declared themselves and their children accursed if they ever lifted their hands against me, in the tell or in the field, in the desert or on the river; or in case I or mine should fly to them for refuge, if they did not protect us at the risk of their lives, their families, and their fortunes, or, as they emphatically expresses it, to the death of the last male child among them.”

V. 22. So is a fair woman without discretion- “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!”

Verse 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.

Verse 22. As a jewel of gold in a swine’s snout — Which would not adorn the swine, but only be disparaged itself; so is a fair woman without discretion — Who disgraceth the beauty of her body by a foolish and filthy mind. There seems to be an allusion in these words to a custom prevalent in the East, of wearing jewels upon their noses: see on Job 42:11. The meaning evidently is, “As a jewel of gold would be ill placed in the snout of a swine, which is always raking in the mire; so is beauty ill bestowed on a woman, whose mind, having lost all relish of virtue, carries her from her husband to wallow in filthy lusts and adulterous pleasures.” See Bishop Patrick.

“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 show — the jewel in thy snout.”

C. WESLEY.

22. A jewel… swine’s snout — There is an allusion here to the nose-ring worn by Eastern women. The general sense of this homely proverb is, that beauty without discretion, µ[c, (ta’ham,) literally, taste, propriety, moral perception, is of no more suitableness than would be a gold ring in a swine’s snout. The clause imports, Whoso departs or recedes from what is proper, fit, becoming, in a wife or a maiden.

V. 23. The desire-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.

Verse 23. The desire of the righteous is only good — “The righteous desire nothing, but that it may be well with all men; but the wicked wish for trouble and disturbance to all others but themselves, that they may execute their malice and wrath upon those whom they hate.” — Bishop Patrick. Or, rather, the meaning is, the desires and expectations of the righteous shall end in their good and happiness, but the desires and expectations of the wicked shall be disappointed, and end in the wrath of God.

23. Desire of the righteous is only good — Tends to and ends in good to him. Expectation of the wicked is wrath — Tends to and ends in “wrath” to him: the divine indignation at his evil conduct being followed by the punishment of his wickedness.

V. 24. Scattereth-That gives liberally. Increaseth-Through God’s blessing upon his estate. Poverty-By God’s providence secretly blasting his estate.

Verse 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.

Verses 24, 25. There is that scattereth — That giveth liberally of his goods to the poor; for so the word rzp, here used, signifies, Psalm 112:9; and yet increaseth — Through God’s secret blessing on his estate; and there is that withholdeth more than is meet — Hebrew, rvym, than what is right, or just, that is, what, by the law of God, and the rules of general justice, he is obliged to give: of which, see on Proverbs 3:27. But it tendeth to poverty — By God’s providence secretly blasting his property, either in his own or his children’s hands: as it frequently happens to covetous persons. The liberal soul — Hebrew, the soul of blessing, the man who is a blessing to others; who prays for the sick and needy, and provides for them; that scatters blessings with gracious lips and generous hands, the word blessing being often used for a gift; shall be made fat — Shall be enriched both with temporal and spiritual blessings. And he that watereth, &c. — Possibly this is a metaphor taken from a fountain, which, when it pours forth its waters, is instantly filled again; whereas, if it be stopped, it grows empty, the water seeking another course. Some render the last clause, arwy awh, he shall be a rain, that is, he shall receive such liberal supplies from God, that he shall be able to pour forth showers of good things upon others.

24. Is… scattereth — Distributes liberally of its substance. Increaseth — Addition is continually made to its wealth. Is meet — Is right, proper, fitting. It tendeth to poverty — Literally, but for lack; that is, this lack is the result of undue parsimony; sometimes the natural result, sometimes providential, or both. Compare 13:7; Psalm 112:9; 2 Corinthians 9:1; Galatians 6:8; Matthew 13:12.

V. 25. Fat-Shall be enriched both with temporal and spiritual blessings.

Verse 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!

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.

Verses 24, 25. There is that scattereth — That giveth liberally of his goods to the poor; for so the word rzp, here used, signifies, Psalm 112:9; and yet increaseth — Through God’s secret blessing on his estate; and there is that withholdeth more than is meet — Hebrew, rvym, than what is right, or just, that is, what, by the law of God, and the rules of general justice, he is obliged to give: of which, see on Proverbs 3:27. But it tendeth to poverty — By God’s providence secretly blasting his property, either in his own or his children’s hands: as it frequently happens to covetous persons. The liberal soul — Hebrew, the soul of blessing, the man who is a blessing to others; who prays for the sick and needy, and provides for them; that scatters blessings with gracious lips and generous hands, the word blessing being often used for a gift; shall be made fat — Shall be enriched both with temporal and spiritual blessings. And he that watereth, &c. — Possibly this is a metaphor taken from a fountain, which, when it pours forth its waters, is instantly filled again; whereas, if it be stopped, it grows empty, the water seeking another course. Some render the last clause, arwy awh, he shall be a rain, that is, he shall receive such liberal supplies from God, that he shall be able to pour forth showers of good things upon others.

25. The liberal soul — Hebrews, the soul of blessing; that is, the man who imparts blessings. Shall be made fat — Richly nourished. Compare the use of “blessings” in 2 Kings 5:15, and of eulogia, blessing, rendered “bounty,” in 2 Corinthians 9:5. The similitudes (in this verse) are both essentially Eastern. Fatness, the sleek, well-filled look of health, becomes the figure of prosperity, as leanness is of misfortune. Chap. Proverbs 13:4; 28:25; Psalm 22:29; Isaiah 10:16. Kindly acts bring to the person performing them an influence as refreshing as are the dew and soft rain to a thirsty land. (Speaker’s Com.) Comp. also Matthew 5:7; 7:2; Luke 6:38; Ecclesiastes 11:1.

V. 26. With-holdeth corn-In a time of scarcity. Selleth-Upon reasonable terms.

Verse 26. He that withholdeth corn] Who refuses to sell because he hopes for a dearth, and then he can make his own price. 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.

Verse 26. He that withholdeth corn — In a time of scarcity, when others need and desire it; the people shall curse him — He shall fall into the popular hatred, and be loaded with many curses; but blessing — Namely, the blessing of God, which the people shall earnestly ask for him; shall be upon the head of him that selleth it — Upon reasonable terms. “The truth of this,” says Dr. Dodd, “is experienced in all times of scarcity. They who have the hardness of heart to withhold their corn at such seasons are accursed of God and men. The justice of God fails not to display itself upon those who are insensible to the miseries of the public, and who are not afraid to bring upon themselves the hatred and curses of the people:” see Amos 8:5-7, and Calmet.

Ver. 26. He that withholdeth corn, the people shall curse him. He aims to enrich himself by oppressing the public, he denies the bounty of the year to the hungry poor, he injures himself by a dead stock, and incurs the anger of heaven by a distrust of providence.

26. Withholdeth — Selfishly garners it up when the grain is needed to prevent famine. People shall curse him — Shall utter sharp, piercing words concerning him. “He that hoardeth up corn in the time of scarcity, on purpose to raise the price, shall fall into the popular hatred, and be loaded with many a curse; but he who opens his granaries, and sells at a moderate rate, shall not only have the people’s goodwill, but the blessing of God.” — Patrick. The first clause applies to all speculating monopolizers of the necessaries of life. Job 29:13; Amos 8:5.

V. 27. Seeketh-To do good to all men. Favour-With God and men.

Verses 27, 28. He that diligently seeketh good — To do good to all men, as he hath opportunity; which is opposed to a man’s contenting himself with lazy desires, or cold and careless endeavours; procureth favour — With God and men; but 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. He that trusteth in his riches — As his protection, or portion and felicity; shall fall — As a withered leaf; but the righteous — Who make God alone, and not riches, the ground of their confidence, and source of their happiness; shall flourish as a branch — Namely, a green and fruitful branch.

27. Diligently seeketh good — Seeketh or striveth for “good.” He shall receive favour. Mischief — Evil of any kind. Conant gives this verse this turn: “He that seeks good, favour shall seek him; but he that seeks evil, it shall come upon him.” See Esther 7:10; Psalm 7:15, 16; 9:15, 16; 10:2; 57:6.

Verses 27, 28. He that diligently seeketh good — To do good to all men, as he hath opportunity; which is opposed to a man’s contenting himself with lazy desires, or cold and careless endeavours; procureth favour — With God and men; but 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. He that trusteth in his riches — As his protection, or portion and felicity; shall fall — As a withered leaf; but the righteous — Who make God alone, and not riches, the ground of their confidence, and source of their happiness; shall flourish as a branch — Namely, a green and fruitful branch.

28. Shall fall — Fall off, as a withered leaf from a tree. The Hebrew is emphatic: Himself shall fall. His riches may not fall, but he will if he trusts in them. Compare Matthew 10:24. Flourish as a branch — A leaf. A green and flourishing leaf was an emblem of prosperity. Compare Psalm 1:3; 49:6; 92:12; Isaiah 34:4; Jeremiah 17:8; Luke 12:21; 1 Timothy 6:17.

V. 29. Troubleth-He who brings trouble upon himself and children, either by prodigality, or by restless endeavours to heap up riches. Wind-Shall be as unable to keep what he gets as a man is to hold the wind in his hand.

Verse 29. Shall inherit the wind] He who dissipates his property by riotous living, shall be as unsatisfied as he who attempts to feed upon air.

Verse 29. He that troubleth his own house — He who brings trouble upon himself and children; either, 1st, By carelessness, sloth, improvidence, prodigality, or any wickedness, whereby he consumes his estate: or, 2d, By covetous desires, and restless endeavours to heap up riches, whereby he greatly harasses and distresses both himself and his family with excessive cares and labours; 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. And the fool shall be servant to the wise of heart — A person so destitute of prudence or industry, shall, through his extreme necessity, be obliged to work hard for his living, and to become a servant to such as are more diligent in pursuing, and more discreet in managing their worldly affairs.

Ver. 29. He that troubleth his own house shall inherit the wind. His drunkenness, his prodigalities and debaucheries, his ill-advised speculations shall reduce him to poverty, and shortly we find him a servant to the wise in heart.

29. He that troubleth his own house — By mismanagement, bad temper, want of industry, extravagance, avarice, or any other means. Shall inherit the wind — Which was an emblem of emptiness or nothingness. Shall be servant — Patrick refers the first part to him who makes or cherishes dissensions and factions in his house. It may mean any unwise or bad conduct, as drunkenness, for instance, whereby a man troubles and impoverishes his family. Compare verse 24; Ecclesiastes 5:16.

V. 30. The fruit-His discourses and his whole conversation, is like the fruit of the tree of life. Winneth-That gains souls to God.

Verse 30. The fruit of the righteous is a tree of life] חיים x[ ets chaiyim, “the tree of lives.” It is like that tree which grew in the paradise of God; increasing the bodily and mental vigour of those who ate of it. He that winneth souls is wise.] Wisdom seeks to reclaim the wanderers; and he who is influenced by wisdom will do the same.

Verse 30. The fruit of the righteous — Which he produceth; namely, his piety and charity, his instructions, reproofs, exhortations, and prayers; his interest in heaven, and his influence on earth, are a tree of life — That is, like the fruit of that tree, precious and useful, contributing to the support and increase of the spiritual life in many, and nourishing them up to eternal life. And he that winneth souls — Hebrew, twcpn jql, he that taketh, or catcheth souls, as a fowler doth birds, or a fisherman fishes; that makes it his design and business, and uses 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. Or, the clause may, with equal propriety, be rendered, and he that is wise (the same with the righteous in the former branch) winneth souls, brings them to repentance, faith, and holiness, to God and heaven. All that are truly wise, or righteous, endeavour to do this, and their endeavours, through the divine blessing, are more or less successful.

Ver. 30. He that winneth souls is wise. We applaud men for managing their temporal affairs with discretion; and were the same counsel, and the same exertions made in spiritual as in temporal affairs, the face of religion would assume a delightful aspect. But there is in the righteous man a wisdom higher than worldly prudence; and he who winneth souls by that wisdom is truly wise. So one neighbour may sometimes win another from anger, folly or revenge; and so a minister may win souls from seeking death in the error of their life. And he who would succeed in this divine work, must study the case of each class of sinners, and, moved by divine pity, think what sort of arguments, and what sort of forms of address are most likely to gain the ear, and win the heart; and he must farther think, whether it be best to address them from the pulpit, or go among them as a physician, and hear their pleas. Both these methods may succeed; but by adopting the latter he is sure to find them, and to hit the nail by appropriate replies to their objections. Besides, the minister who would win souls, should most diligently mark in reading his bible, what sort of arguments were used by Moses, by the prophets, and by our Lord, and his apostles. Hence, taught in so divine a school, his mind will be richly stored with wisdom, and his tongue will abound with arguments to the conviction of sinners, and the success of his work. We admire the wisdom of Nathan, who brought his sovereign to unfeigned repentance by the fable of the ewe-lamb.

30. The fruit… righteous — His words and actions, or their results. Is a tree of life — Imparting a living principle. Compare Proverbs 11:30; 13:12; Genesis 2:9; Revelation 2:9; 22:2. Comp. 3; 18:14. He that winneth souls — Or captures them by his holy life or persuasive eloquence. Is wise — Wise by eminence. His wisdom is evinced by the results. “He is the greatest benefactor of all who communicates wisdom so charitably and seasonably that he draws souls to the love of virtue.” — Patrick. “The wise man winneth souls.” — Zockler (and others.) “There does not seem,” says the Speaker’s Commentary, “any ground for seeing in these words the meaning which ‘winning souls’ for God or Christ has gained in Christian language.” They signify about what we mean by winning the heart. He that is wise draws the souls, the affections, the confidence of men to himself. The wise man is the true conqueror. Still they may have a specific application to winning hearts for Christ. The phrase winneth souls, twvpn jql, (lokeahh nephashoth) is the same that is sometimes translated, “Taketh the life.” 1 Kings 19:4; Psalm 31:13. Compare Daniel 12:3; 1 Corinthians 9:19; James 5:20.

V. 31. Recompensed-Punished for his sins.

Verse 31. Behold, the righteous shall be recompensed in the earth, &c.] 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, 1 Peter 4:18, where see the note. “See Clarke “1 Peter 4:18”.

PROVERBS

Verse 31. Behold, the righteous shall be recompensed — That is, chastised, or punished for his sins; which the next clause shows to be Solomon’s meaning here; in the earth — Whereby he intimates, that all the righteous man’s sufferings are confined to this world, which is an unspeakable felicity; much more the wicked and the sinner — They shall be punished much more certainly and severely, either in this life, or in the life to come; or rather, in both. Compare this verse with 1 Peter 4:18, which is a good comment upon it.

31. Righteous shall be recompensed; (or requited;) much more (or even so,) the wicked and the sinner — Luther renders the former clause, “The righteous must suffer on the earth,” which, Zockler says, hits the meaning. The sense then would be: Even the righteous man suffers on the earth for those sins which he occasionally commits through infirmity and temptation; how much more the wicked man for his deliberate and habitual transgressions. The argument is a fortiori, from the less to the greater. This sense is preferred by many commentators. Miller translates thus: “Behold, the man who is righteous on the earth shall be recompensed:” and makes this note: “Not recompensed on the earth, for that is not true. Above all would the second clause not be true, for Solomon takes care to tell us (Ecclesiastes 9:2) that ‘there is one event to all.’ It is not true that the wicked are punished ‘on earth’ ‘much more,’ or much less, than any other class. ‘On earth’ has such a location as to be placed with either word, and the sense directs that it marks the arena of trial and not of reward.” Conant translates the first clause substantially as Miller, but retains the “much more” of the second. Stuart: “If the righteous shall be recompensed on the earth, surely, then, the wicked and the sinner.” Compare 1 Peter 4:16. On the whole, our Authorized Version here may be permitted to stand. It agrees with the Septuagint and Peter.