Exegetical and Hermeneutical Commentary of Proverbs 11:1

A false balance [is] abomination to the LORD: but a just weight [is] his delight.

1. a just weight ] Lit. a full, or perfect stone, from the early use of stones as weights. So Eng. stone; Germ, stein. It is an enactment of the Mosaic Law here repeated and enforced: Deu 25:13; Deu 25:16; Lev 19:35-36. Comp. Pro 16:11; Pro 20:10; Pro 20:23. See Introd. p. 13.

Fuente: The Cambridge Bible for Schools and Colleges

This emphatic reproduction of the old rule of Deu 25:13-14 is perhaps a trace of the danger of dishonesty incidental to the growing commerce of the Israelites. The stress laid upon the same sin in Pro 16:11; Pro 20:10; bears witness to the desire of the teacher to educate the youth of Israel to a high standard of integrity, just as the protest of Hosea against it Hos 12:7 shows the zeal of the prophet in rebuking what was becoming more and more a besetting sin.

A just weight – literally, as in the margin, indicating a time when stones rather than metal were used as a standard of weight. Compare Deu 25:13.

Fuente: Albert Barnes’ Notes on the Bible

Pro 11:1

A false balance is an abomination to the Lord.

The heinousness of injustice done under the pretence of equity

The proverbs of this book are often figurative, and of a very strong and extensive meaning. The words of the text imply the odiousness, not only of false weights or balances, but likewise of all things of the like nature and consequence; of all unfair and unfaithful actions; of all unequal and injurious proceedings. There are two kinds of injustice; the one open and barefaced, the other secret and disguised, so cunningly clothed and adorned, that it appears like justice itself. The text manifests the odiousness of this latter kind. A false balance is always made use of under the plausible pretence of doing justice, though it has the contrary effect. This latter kind of injustice is more abominable than the other.

(1) In its nature. This is a complication of crimes and mischiefs, the other is simple injustice. This is always vile and ungenerous.

(2) In its consequences. We have far less security against this kind of unjust actors, so that the mischiefs of it are more certain and inevitable. Force can repel force, but it cannot repel treachery. God does, in a great measure, reserve cases of this nature for His own peculiar tribunal in the great and dreadful day. This kind of injustice is an abomination to Him; the word implies an extraordinary degree of hatred and detestation. (Laurence Echard, A.M.)

Uprightness

I. Uprightness portrayed.

1. Commercial integrity (Pro 11:1). There is an inspection of weights and measures going on daily of which few are cognisant. (Lev 19:35-36). The God of heaven is a God of detail.

2. Lowliness of spirit (verse2). Uprightness is not uppishness.

3. Integrity of purpose (verse3). The crooked, winding policy of ungodly men, says Scott, involves them in increasing wickedness.

4. A right estimate of wealth (verse4). The upright man will consider how his gains will look in the day of judgment.

II. Uprightness rewarded.

1. The favour of the Lord (Pro 11:1).

2. Guidance (Pro 11:3). He who does right will be rightly led (Joh 7:17; Psa 112:4).

3. Deliverance (Pro 11:4).

4. The respect of others (Pro 11:10).

5. The good of others (Pro 11:11). (H. Thorne.)

The false balance

Text taken in literal and material sense, as applying to that great world of fraud and imposition and over-reaching in which we live, and the subject is our duty as Christians in the midst of it.

I. The manifest truth of the assertion of the text, and the grounds on which it rests. God is a God of justice. Truth, pure and unspotted, is the very essence of the Divine character. Wherever there is deceit in the world, wherever injury, wherever oppression, there is Gods anger and loathing accompanying it. The false balance, which is an abomination to the Lord, where do we not see it around us? From the powerful guides of public opinion, each assuming to be written in the interest of justice and truth, but each, almost without exception, warping justice and truth by false statements, false inferences, predetermined conclusions, down to the petty fraud, in measure and weight, which you will find in any chance shop you enter, certain known and avowed avoidances or disguises of truth, are every day practised, and acquiesced in as inevitable. The evil is in every class. But the mischief is not universal. But Christian men and women sin by tacit acquiescence in these wrong things.

II. How may we rest separate ourselves from, and discourage the false balance, and uphold and cleave to the just weight? We must not begin with mere practical details. The secret of all wrong is the false balance within the heart; the real cheating begins there. Is our estimate of men and things which guides our action the real and true one, or some artificial one, that is altogether wrong, and leading us altogether wrong? Men who know what is right are sometimes mixed up with the system of fraud. Why? Because they will not let recognised religious principle hold the balance nor regulate the estimate formed of the relative importance of men and things. I must think, such a man says, as others think; I must do as others do. If we would get rid of the false balance without, and in our streets and markets, we must begin within ourselves. Were buyers honest, sellers would, by compulsion, be honest too. Here the fault begins. Practical suggestions: conscientiously regulate the bestowal of employment and patronage: there are certain signs by which even the dull of discernment may discern the tokens of fraud and pretension. Be not an admirer of the system of universal cheapness. (Dean Alford.)

Deception in business

Many are pleased at the dexterity with which they practise their deceptions. The fraud is undiscovered, and being undiscovered, is unfelt by those on whom it is practised, and what is never known and never felt can be no harm. So they think. But God sees it, and He estimates the action on no such principle; nor is it the principle on which you would estimate it were you the party defrauded. You have no idea, in your own case, of admitting that what is not missed is not lost; or that the cleverness of the fraud is any palliation of it. You do not think the better of the merchant with his balances of deceit, that the unfairness of the balance is ingeniously concealed. You do not regard it as a compensation for the property abstracted from your plundered house or warehouse, that the impression of your keys has been adroitly obtained, or the mode of entrance skilfully devised and expertly executed. You do not approve the laws of ancient Sparta which, to encourage cleverness and sleight of hand, rewarded instead of punishing the youthful thief who could steal without detection. Depend upon it, if you plume yourself on the dexterity with which you have contrived and executed a plan for cozening your neighbour, it will be no palliation with God, nor will any amount of such dexterity produce any abatement of His sentence of condemnation. It is the moral principle, or want of principle, in which the evil lies, and the very measure of thought and contrivance expended for the purpose of ensuring success in the contravention of Gods law, instead of diminishing, will serve to aggravate your guilt in His sight. The abomination will be only the more loathsome. (R. Wardlaw.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

CHAPTER XI

A parallel of the advantages of the righteous and wise, opposed

to the miseries of the wicked and the foolish. True and false

riches.

NOTES ON CHAP. XI

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] eben shelemah, the perfect stone probably because weights were first made of stone; see the law, De 25:13-16.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

A false balance, the use of all false weights and measures in commerce,

is abomination, i.e. highly abominable, as the abstract signifies; which is opposed to the false opinion of men, who account it a fineness of wit, or, at worst, but a trivial fault.

To the Lord; partly because this wickedness is acted under a colour of justice; and partly because it is destructive to human society, and especially to the poor, whose patron the Lord owneth himself to be.

Fuente: English Annotations on the Holy Bible by Matthew Poole

1. (Compare Margin). TheHebrews used stones for weights.

justcomplete inmeasure.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

A false balance [is] abomination to the Lord,…. Under which are included all false weights and measures, and all fraudulent practices in commerce and dealing; which are forbidden by the Lord, and are abominable to him, as being injurious to the estates and properties of men: and more especially must be abominable in professors of religion, as being contrary to the grace of God; for though there may be common honesty where there is not the grace of God, yet there cannot be the true grace of God where there is not honesty; for the grace of God teaches to deny all such worldly lusts;

but a just weight [is] his delight; or a “perfect stone” c; the ancient practice being to make use of stones for weights; Now to give just weight, and also just measure, and to do justly in all civil dealings with men, is what God requires, and is well pleasing in his sight d; see Le 19:35. This may be understood of balances and weights in religious affairs; the balance of the sanctuary is the word of God, with which all doctrines are to be weighed, and, if found wanting, they are to be rejected; this is agreeable to the will of God: false balances are abominable to him; such as carnal reason, vain philosophy, and the traditions of men, used by antichrist and his followers; the harlot, described in some preceding chapters, opposed to Wisdom or Christ, who directs to the search of the Scriptures, and the use of them to try doctrines by, Joh 5:39; see Ac 17:11.

c “lapsis perfectus”, Montanus, Gejerus. d , &c. Phocylid. Poem. Admon. v. 12, 13.

Fuente: John Gill’s Exposition of the Entire Bible

The next three proverbs treat of honesty, discretion, and innocence or dove-like simplicity:

1 Deceitful balances are an abomination to Jahve;

But a full weight is His delight.

The very same proverb, with slightly varied expression, is found in Pro 20:23; and other such like proverbs, in condemnation of false and in approbation of true balances, are found, Pro 20:10; Pro 16:11; similar predicates, but connected with other subjects, are found at Pro 12:22; Pro 15:8. “An abomination to Jahve” is an expression we have already twice met with in the introduction, Pro 3:32; Pro 6:16, cf. Pro 8:7; is, like , a participial noun, in which the active conception of abhorring is transferred to the action accomplished. is in post-biblical Hebr. the designation of the arbitrium and the voluntas ; but here signifies not that which God wishes, but that which He delights in having. “ (here for the first time in Proverbs), from , the Piel of which means (Pro 26:19) aliquem dolo et fraude petere . , like the Pers. sanak , sanakh , Arab. sajat , a stone for weight; and finally, without any reference to its root signification, like Zec 5:8, , a leaden weight, as when we say: a horseshoe of gold, a chess-man of ivory.”

Fuente: Keil & Delitzsch Commentary on the Old Testament

Weighty Sayings.

      1 A false balance is abomination to the LORD: but a just weight is his delight.

      As religion towards God is a branch of universal righteousness (he is not an honest man that is not devout), so righteousness towards men is a branch of true religion, for he is not a godly man that is not honest, nor can he expect that his devotion should be accepted; for, 1. Nothing is more offensive to God than deceit in commerce. A false balance is here put for all manner of unjust and fraudulent practices in dealing with any person, which are all an abomination to the Lord, and render those abominable to him that allow themselves in the use of such accursed arts of thriving. It is an affront to justice, which God is the patron of, as well as a wrong to our neighbour, whom God is the protector of. Men make light of such frauds, and think there is no sin in that which there is money to be got by, and, while it passes undiscovered, they cannot blame themselves for it; a blot is no blot till it is hit, Hos 12:7; Hos 12:8. But they are not the less an abomination to God, who will be the avenger of those that are defrauded by their brethren. 2. Nothing is more pleasing to God than fair and honest dealing, nor more necessary to make us and our devotions acceptable to him: A just weight is his delight. He himself goes by a just weight, and holds the scale of judgment with an even hand, and therefore is pleased with those that are herein followers of him. A balance cheats, under pretence of doing right most exactly, and therefore is the greater abomination to God.

Fuente: Matthew Henry’s Whole Bible Commentary

HONESTY AND FRAUD

(Proverbs 11)

Honesty and Fraud

(Pro 11:1)

Verse 1 reveals that the LORD notes and condemns short weight, scant measure, or dishonesty in any form. See Pro 20:10; Pro 20:23; Lev 19:35-36; Mic 6:10-13. Honesty is also noted and is pleasing to the LORD. Luk 6:38 goes further and encourages full measure, plus a little extra.

Fuente: Garner-Howes Baptist Commentary

CRITICAL NOTES.

Pro. 11:1. Just weight, literally, a stone of completeness, a full stone. Stone was a very ancient material for weight; not rusting, it was not changeable.

MAIN HOMILETICS OF Pro. 11:1

JUST WEIGHT

This judgment on a false weight is a two-fold revelation.

I. It reveals the existence of a true standard. We only know what is false by knowing what is true. If a mason looks at a stone and declares that it is uneven, he declares at the same time that there is such a thing as an even stone, or that there is a possibility of making a stone perfectly level and square. He reveals his knowledge of what is even by passing judgment upon what is uneven. When a judge declares that a man has not fulfilled the requirements of the law, he thereby proclaims the existence of a law which ought to have been, and might have been obeyed. As Paul tells us, Sin is not imputed where there is no law (Rom. 5:13). And if a weight is condemned as false, the condemnation implies that there is a certain standard of weight which ought to have been reached. God, who here tells men that He abominates a false balance, declares by His condemnation of it that there is such a thing as a true weight: that there is that which He recognises as justice between man and man. And much that men call a full stone, a fair days wages, is not so regarded by God. It is not dealing truly with a man to give him the smallest possible amount for the work he doesto take advantage of his poverty or ignorance to beat him down to the lowest sum for which his need will induce him to give his labour, and thereby condemn him to all the evils of insufficient means. Behold! says Carlyle, supply and demand is not the one law of Nature; cash payment is not the sole nexus of man with man,how far from it! Deep, far deeper than supply and demand are laws, obligations sacred as mans life itself! This is the law of the Divine kingdom: All things whatsoever ye would that men should do to you, do ye even so to them (Mat. 7:12). Less than this is a false balance, this is the full stone, which is Gods delight.

II. It reveals the character of God. If a man declares that certain actions are displeasing to him, the declaration reveals his character; if the actions that he hates are wicked in themselves and hurtful to men, his hatred of them proclaims his own righteousness and benevolence. That God is a hater of false weights and measures in every sense and of every kind proclaims Him to be a God of mercy and truth, a Ruler who will Himself not pervert judgment, who will not lay upon man more than right, but who will give everyone according to his ways, and according to the fruit of his doings (Job. 34:12-13; Jer. 32:19). And the text likewise proclaims Gods notice of what men sometimes call little things. The farthing kept back from the child, and the ounce taken from the pound, are as much marked by Him as the short wages given to the man, the unjust sentence passed upon the prisoner. Dr. Guthrie says God sees the water in the milk, and the sand in the sugar. There are no great and small transactions in a moral sense, one action contains the sin as much as another.

OUTLINES AND SUGGESTIVE COMMENTS

In this emphatic reproduction of the old rule of Deu. 25:13-14, we may find, perhaps, a trace, as in chap. Pro. 6:1, of the growing commerce of the Israelites, and the danger of dishonesty incidental to it. While the words have a wider range and include all unequal and unrighteous judgments, there can be no doubt that the literal meaning is the prominent one. The stress laid on the same sin in chaps. Pro. 16:11, Pro. 20:10, bears witness to the desire of the teacher to educate the youth of Israel to a high standard of integrity, just as the protest of Hosea against it (ch. Pro. 12:7) shows the zeal of the prophet in rebuking what was becoming more and more a besetting sin.Plumptre.

Hither may be referred corruptions in courts, and partialities in Church businesses. See that tremendous charge to do nothing by partiality or by tilting the balance (1Ti. 5:21). Those that have the balances of deceit in their hand (Hos. 12:7) are called Canaanites, so the Hebrew hath it, that is, mere natural men (Eze. 16:3), that have no goodness in them, no, not common honesty; they do not as they would be done by, which very heathens condemned.Trapp.

Surely he that weighs in a false balance is himself weighed by God in a balance of justice, and for the gain he gets he getteth to himself from the Lord His just abomination; not only His dislike or condemnation of it, but the abomination because it is a theft cloaked with the colour of justice, even the exact justice of weighing. But a just balance is such a delight unto God as that He delighteth, as it were, to be a seller in that shop, and that He maketh others to delight to come and buy at it. Surely such a perfect stone (see Hebrew) is a perfect jewel, and a precious stone in the sight of God. But in a spiritual sense there is no such false balance as when man weigheth heavier than God, earth heavier than heaven, the pleasures of sin heavier than the crown of glory, a momentary contentment heavier than eternal blessedness. And justly are such false balances an abomination to the Lord. But that is a just weight whereby the light vanity of worldly things is rightly perceived, the levity of earthly greatness is truly discerned, the weightiness of Gods promises is duly considered, the heaviness of Gods threatenings is carefully apprehended. Such a weight is Gods delight, doth overbalance all whatsoever the world delighteth in.Jermin.

That which is hurtful to our brother is hateful to God, and therefore can never be helpful to us. If He judge it unrighteous we shall find it unprofitable: if it be damnable in His sight, and therefore His soul doth hate it, it will at last be in our sense, and our souls shall rue it. Here is consolation to them that do constantly and conscionably addict themselves to the practice of equity. None hath truly learned this but such as have been apprentices to heaven, whom the Lord hath informed in the mysteries of that trade.Dod.

Weight and balance are judicial institutions of the Lord, and every weight is His work. But marriage compacts, also political confederacies, civil compacts, judgments, penalties, etc., are ordinances of Divine wisdom and justice, and are effectively superintended by God.Melancthon.

This is repeated with varied language three times (Pro. 16:11; Pro. 20:10; Pro. 20:23). The tendency of all commentators is to treat it as descriptive of men. It seems conspicuously to be asserted of the Almighty. Sentences like chap. Pro. 10:29 make the doctrine a very timely one, that God is in His very essence just; that He takes no liberties of an arbitrary nature; that He is the administrator, not at all of fate, for this is blind and unreasoning, but of eternal rectitude; that we need give ourselves no care of our government, for that He has no temptation to do us wrong, because false balances are an abomination to Jehovah. Delight is rather a strong version. It only means that the Almighty has the eternal desire to be absolutely just. Omniscience, omnipotence, and this desire must make an immaculate administration. God will not, by a false balance, become an abomination to Himself.Miller.

Commerce is a providential appointment for our social intercourse and mutual helpfulness. It is grounded with men upon human faith, as with God upon Divine faith. Balance, weights, money are its necessary materials. Impositions, double dealings, the hard bargain struck with self-complacent shrewdness (chap. Pro. 20:14)this is the false balance forbidden alike of the law and of the Gospel (Mat. 7:12; Php. 4:8).Bridges.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

CHAPTER 11
TEXT Pro. 11:1-11

1.

A false balance is an abomination to Jehovah;

But a just weight is his delight.

2.

When pride cometh, then cometh shame;

But with the lowly is wisdom.

3.

The integrity of the upright shall guide them;

But the perverseness of the treacherous shall destroy them.

4.

Riches profit not in the day of wrath;

But righteousness delivereth from death.

5.

The righteousness of the perfect shall direct his way;

But the wicked shall fall by his own wickedness.

6.

The righteousness of the upright shall deliver them;

But the treacherous shall be taken in their own iniquity.

7.

When a wicked man dieth, his expectation shall perish;

And the hope of iniquity perisheth.

8.

The righteous is delivered out of trouble;

And the wicked cometh in his stead.

9.

With his mouth the godless man destroyeth his neighbor;

But through knowledge shall the righteous be delivered.

10.

When it goeth well with the righteous, the city rejoiceth;

And when the wicked perish, there is shouting.

11.

By the blessing of the upright the city is exalted;

But it is overthrown by the mouth of the wicked.

STUDY QUESTIONS OVER 11:1-11

1.

What is meant by balance (Pro. 11:1)?

2.

Name two Bible characters whose perverseness brought their destruction (Pro. 11:3).

4.

What is meant by the day of wrath (Pro. 11:4)?

5.

Give a Biblical illustration of the righteousness of the perfect directing his way (Pro. 11:5).

6.

How much is Pro. 11:6 like Pro. 11:5?

7.

What dies besides a wicked persons body (Pro. 11:7)?

8.

What is meant by the wicked cometh in his stead (Pro. 11:8)?

9.

Why would a man destroy his neighbor (Pro. 11:9)?

10.

Illustrate both truths in Pro. 11:10 with kings of the Old Testament.

11.

Does blessing mean prayers for the city or the blessings of God upon the righteous (Pro. 11:11)?

12.

How could a city be overthrown by the mouth of the wicked (Pro. 11:11)?

PARAPHRASE OF 11:1-11

1.

The Lord hates cheating and delights in honesty.

2.

Proud men end in shame, but the meek become wise.

3.

A good man is guided by his honesty; the evil man is destroyed by his dishonesty.

4.

Your riches wont help you on Judgment Day; only righteousness counts then.

5.

The upright are directed by their honesty; the wicked shall fall beneath their load of sins.

6.

The good mans goodness delivers him; the evil mans treachery is his undoing.

7.

When an evil man dies, his hopes all perish, for they are based upon this earthly life.

8.

God rescues good men from danger while letting the wicked fall into it.

9.

Evil words destroy. Godly skill rebuilds.

10.

The whole city celebrates a good mans successand also the godless mans death.

11.

The good influence of godly citizens causes a city to prosper, but the moral decay of the wicked drives it downhill.

COMMENTS ON 11:1-11

Pro. 11:1. A perusal of this chapter will show that its sayings deal principally with honesty, integrity and uprightness in human relationships. A false balance was a set of dishonest scales. That God is concerned about honesty in business is evident from this verse and from Lev. 19:35-36; Deu. 25:13-16; Pro. 20:10; Pro. 20:23.

Pro. 11:2. A double contrast: pride vs. lowly and shame vs. wisdom. Pulpit Commentary: Self-assertion and self-confidence shall meet with mortification and disgrace in the end.

Pro. 11:3. A triple contrast: integrity vs. perverseness; the upright vs. the treacherous; and guide vs. destroy. The integrity of Joseph guided him with reference to Potiphars wife (Gen. 39:7-12), and the perverseness of Absalom destroyed him (2 Samuel 15-18).

Pro. 11:4. Clarke: 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. Observe this fact in 1Pe. 1:18; Pro. 10:2; Eze. 7:19; Zep. 1:18. If one could gain the whole world, he could not redeem his lost soul by offering it to God at judgment (Mar. 8:36-37). But righteousness has a great bearing on ones being delivered when God raises to punish (Gen. 7:1; 2Pe. 2:5; 2Pe. 2:7).

Pro. 11:5. This saying is similar to Pro. 11:3. We observe that a person spends a lifetime developing his righteousness, and all the while it is the directing force of his life. Remember the wickedness of Judas and the downfall it brought him (Mat. 26:14-16; Mat. 27:3-5).

Pro. 11:6. Ones righteousness that has directed him (Pro. 11:5) also delivers him from many a destruction. A treacherous person is one bent on injuring another for his own sinful gain. But such are often taken in the plot they laid for others: Psa. 9:15; Pro. 5:22; Ecc. 10:8.

Pro. 11:7. Compare with Pro. 10:28. Get this lesson: there is nothing good beyond death for the wicked. Death dashes his earthly hopes to the ground, and eternity holds nothing good for him.

Pro. 11:8. Gods providential leadership and His answer of the righteous peoples prayers brings about this deliverance (2Ki. 18:28 to 2Ki. 19:19, 2Ki. 19:35). On the wicked coming in his stead, Young translates: The righteous from distress is drawn out, And the wicked goeth in instead of him. American Bible Union version: The righteous was delivered out of trouble; And the wicked came into his place. Amplified speaks of the wicked getting into trouble instead of the righteous.

Pro. 11:9. This verse well fits a court scene where the false witness can destroy his neighbor and where the faithful witness can deliver the innocent. Naboth was destroyed through false witnesses (1Ki. 21:1-13).

Pro. 11:10. This verse and the one following have sayings about the city. Good kings were honored because of their successful reigns (2Ch. 32:33; 2Ch. 35:24-25); not so with the bad kings (2Ch. 24:25). Consider also Pro. 28:12-18. There must have been much rejoicing when both Athaliah and Herod the Great died.

Pro. 11:11. Pro. 29:8 says, Scoffers set a city in a flame (mighty cities, after being conquered, were often burned-Jos. 6:24; Jos. 8:19); But wise men turn away wrath (by submitting rather than resisting an over-powering enemyJer. 27:4-11).

TEST QUESTIONS OVER 11:1-11

1.

The sayings in this chapter mainly have to do with what?

2.

How strongly does God express His feelings about dishonesty in business (Pro. 11:1)?

3.

What precedes destruction?

4.

What precedes honor?

5.

How did Josephs integrity guide him in the Potiphars wife situation (Pro. 11:2)?

6.

How did Absaloms perverseness destroy him (Pro. 11:2)?

7.

What statement shows that righteousness is actually more powerful than riches (Pro. 11:4)?

8.

How did Judass wickedness bring about his downfall (Pro. 11:5)?

9.

Who is a treacherous person? What often happens to them that they do not expect (Pro. 11:6)?

10.

What happens to the wickeds hope at death (Pro. 11:6)?

11.

How did Hezekiahs righteousness deliver him and Jerusalem out of trouble (Pro. 11:7)?

12.

What is meant in Pro. 11:8 by the wicked cometh in his stead?

13.

How can ones mouth destroy his neighbor (Pro. 11:9)?

14.

Cite two rulers whose death must have brought rejoicing to their people (Pro. 11:10).

15.

How could scoffers set their city aflame (Pro. 11:11)?

16.

How would wise men often turn away wrath from their city (Pro. 11:11)?

Fuente: College Press Bible Study Textbook Series

XI.

(1) A false balance is abomination to the Lord.A similar proverb is found in Pro. 20:23, and praise of just weights, Pro. 16:11; Pro. 20:10. The repetition suggests that this form of cheating had become common in the time of Solomon, when the commerce of Israel began to develop. If so, there would be good reason for these frequent warnings, for it would have been useless to raise the superstructure of a religious life, as is the intention of this book, without first laying the foundation of common honesty between man and man.

A just weight.Literally, stone, stones having been used for weights from early times. (Comp. Lev. 19:36.) A standard weight, the kings stone, seems to have been kept by David (2Sa. 14:26).

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

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 Pro 16:11; Pro 20:10; Pro 20:23; Deu 25:13-15; Hos 12:7; Amo 8:5; Mic 6:10-11; Lev 19:36.

Fuente: Whedon’s Commentary on the Old and New Testaments

The Proverbs Of Solomon ( Pro 10:1 to Pro 22:16 ).

The proverbs in this section are now introduced by the brief subheading ‘The Proverbs Of Solomon’. Contrast ‘The sayings of Solomon, the Son of David, the King of Israel’ in Pro 1:1. The details given there do not need to be repeated because this is a subheadng, not a main heading. This is in line with comparable wisdom literature going back far beyond the time of Solomon

What follows in Pro 10:1 onwards is somewhat deceptive. Without careful study it can appear to contain simply a string of proverbs with no direct connection to each other. But closer examination soon reveals otherwise. Solomon has rather taken his vast knowledge of wisdom literature, and put together a series of sayings which gel together and give consecutive teaching.

Various attempts have been made to divide up this material, but none of them have been fully successful as the basis of construction and the dividing lines are not always clear. They tend to be somewhat subjective. But that some thought has gone into the presentation of the material is apparent by the way in which topics and ideas are grouped together. Consider for example Pro 10:2-5 which are based on the idea of riches and men’s cravings, whilst Pro 10:18-21 are all based on the lips or the tongue. On the whole, however, the basis of the presentation overall is tentative, for up until Pro 22:17 we do not have any clear introductory words which can help us to divide the text up.

What is certain is that we are not simply to see this as just a number of proverbs jumbled together with no connection whatsoever. And in our view Solomon made this clear by using the well known method (previously used by Moses in Exodus, Numbers and Deuteronomy) of dividing up the text by means of chiasms as we have illustrated. Ancient Hebrew was written in one continuing steam of letters with no gaps to distinguish words, and no punctuation. This was not quite as confusing as it sounds for words and word endings followed definite patterns which were mainly distinguishable. But the only way of dividing it up into paragraphs was either by the way of material content, or by the use of chiasms (presenting the material in an A B C D D C B A pattern). In our view this latter method was used by Solomon in this section as we hope we have demonstrated..

The proverbs which follow are designed to give a wide coverage of wisdom and instruction, and as we study them we will receive guidance in different spheres. For this is the wisdom, understanding, knowledge, and instruction that Solomon has been speaking of in the Prologue. It is a revelation of ‘the fear of YHWH and the knowledge of God’ (Pro 2:5).

It will be noted at once that Solomon immediately expects us to be able to differentiate ‘the righteous’ from the ‘unrighteous’ (or ‘wicked’), and the wise from the ‘foolish’. This confirms that the righteous and the wise are in his eyes identifiable, and in Israel that would be because they walked in accordance with the covenant, the ‘Law of Moses’, as well as in the ways of wisdom. Thus wisdom does not exclude the Law, nor does it supersede it. It embraces it, although mainly from a non-ritualistic standpoint (consider, however, Pro 3:9-10; Pro 7:14; Pro 15:8; Pro 17:1; Pro 21:3; Pro 21:27). For it sees it from a less legalistic attitude, and encourages a broad view of life.

We must, however, recognise that ‘wicked’ does not mean ‘totally evil’ and that ‘foolish’ does not mean ‘stupid’. The wicked are those who come short of righteousness (the term regularly contrasts with the righteous). Basically they live disregarding God’s requirements in some aspect of their lives. They may appear solid citizens, but in parts of their lives they pay no heed to God. This might come out in false business practises, or in deceit, or in lack of love for others, or in selfishness, as being part of their way of life. That is why we often speak of ‘the unrighteous’ rather than of ‘the wicked’.

In the same way the ‘foolish’ are called foolish because they set aside God’s ways in the way in which they live their lives. They may be astute, clever and full of common sense, but they are ‘foolish’ because they disregard YHWH. (‘The fool has said in his heart, “there is no God” (Psa 14:1) even though he might give an outward impression of being religious).

Fuente: Commentary Series on the Bible by Peter Pett

A Collection Of Solomon’s Proverbs ( Pro 10:1 to Pro 29:27 ).

Solomon’s presentation of The Book of Proverbs has followed the pattern of much Wisdom literature. This commenced with the initial heading detailing the details of the author and his purpose in writing (Pro 1:1-7), continued with a Prologue which laid the foundation for what was to follow (Pro 1:8 to Pro 9:18), and was then followed by the body of the work introduced by one or more subheadings. In Solomon’s case this main body comprises Pro 10:1 to Pro 29:27. It is usually divided up into four parts:

1) Proverbs of Solomon (Pro 10:1 to Pro 22:16), introduced by a subheading ‘The Proverbs Of Solomon’. This may possibly be divided into two sections, Pro 10:1 to Pro 15:21, and Pro 15:22 to Pro 22:16.

2) Words of the Wise (Pro 22:17 to Pro 24:22), introduced by an exhortation to hear the words of the wise. This is in a form comparable with exhortations in the Prologue, but there is no subheading in the text as we have it. It may rather therefore be seen as a third section of The Proverbs of Solomon, but with unusual characteristics.

3) Further Sayings of the Wise (Pro 24:23-34), introduced by the subheading, ‘these also are of the wise’.

4) Proverbs of Solomon copied out by the ‘Men of Hezekiah, King of Judah’ (Pro 25:1 to Pro 29:27), introduced by a specific heading.

The inclusion of the words of the wise within two sets of proverbs of Solomon, the first time without a subheading, suggests that we are to see the words of the wise and the sayings of the wise as also from Solomon, but based in each case more specifically on collections of Wisdom sayings known to him, which he himself, or his Scribes, had taken and altered up in order to conform them to his requirements thus making them finally his work. That does not necessarily mean that his proverbs in section 1 (Pro 10:1 to Pro 22:16) were not based on other material. He would have obtained his material from many sources. But once again we are to see them as presented after alteration by his hand.

We should note, for example, the continual references to YHWH that occur throughout the text. Whatever material Solomon may have appropriated, he refashioned it in order to make it the wisdom of the God of Israel, of YHWH their covenant God. This approach of taking what was written by others and refashioning it, while at the same time introducing further ideas of his own, may be seen as following the pattern of modern scholars, each of whom takes the works of others, and then reinterprets them in his own words, whilst adding to them on the basis of his own thinking. The final product is then seen as their own thinking, aided by others. The only difference is that Solomon would have been far more willing to copy down word for word what others had said and written without giving acknowledgement.

Having said that we must not assume that Solomon simply copied them down unthinkingly. As the Prologue has made clear, he did not see himself as presenting some general form of Wisdom teaching. He saw what he wrote down as given by YHWH, and as being in the words of YHWH (Pro 2:6). And he saw it as based on YHWH’s eternal wisdom, His wisdom which had also been involved in the creation of heaven and earth (Pro 3:19-20; Pro 8:22-31). Thus he wants us to recognise that what now follows is not a series of general wisdom statements, but is a miscellany revealing the wisdom of YHWH, the wisdom that leads men into the paths of life.

Fuente: Commentary Series on the Bible by Peter Pett

The Righteous Have A Joyful Hope, Are Secure In YHWH And Are Firmly Established. They Speak Wisely And Acceptably, Hate False Practises, And Walk Humbly And With Integrity. The Unrighteous Have No Solid Grounds For Hope, Are Without Security, Perverse Of Mouth And Tongue, Embrace False Practises, And Walk Arrogantly And Perversely ( Pro 10:28 to Pro 11:3 ).

In this subsection we have a cameo of the lives of both the righteous and the unrighteous. The righteous look forward to a life of joyfulness (Pro 10:28), walk securely (Pro 10:29) and are firmly founded (Pro 10:30). They speak with the wisdom given to them by God (Pro 10:31), and speak acceptably (Pro 10:32), refuse to indulge in false business practises (Pro 11:1), and walk in humility and in integrity (Pro 11:2-3).

In contrast are the unrighteous. They have no solid grounds for hope (Pro 10:28), have no genuine grounds for security and are ever at the mercy of the winds of fortune (Pro 10:29-30). They speak perversely and with false wisdom (Pro 10:31-32), indulge in false business practises (Pro 11:1), walk arrogantly only to be humiliated (Pro 11:2), and will find that their unreliability and perverseness will destroy them (Pro 11:3).

The subsection may be presented chiastically as follows:

A The hope of the righteous will be (result in) joyfulness, but the expectation of the wicked will perish’ (Pro 10:28).

B The way of YHWH is a fortress to the upright, but is frightening to the workers of iniquity (Pro 10:29).

C The righteous will never be removed, but the wicked will not dwell in the land (or ‘earth’ (Pro 10:30).

D The mouth of the righteous brings forth wisdom, but the tongue of the perverse will be cut out (Pro 10:31).

D The lips of the righteous know what is acceptable, but the mouth of the wicked what is perverse (Pro 10:32).

C A false balance is an abomination to YHWH, but a true weight is his delight (Pro 11:1).

B When pride comes, then comes shame, but with the humble is wisdom (Pro 11:2).

A The integrity of the upright will guide them, but the perverseness of the treacherous will destroy them (Pro 11:3).

Note that in A the hope of the righteous results in joyfulness, (because the way of YHWH leads to joyfulness), but the hope of the unrighteous perishes, and in the parallel the integrity of the upright guides them (in the way that leads to joyfulness), whilst the perverseness of the treacherous destroys them. In B the way of YHWH upholds the upright, but frightens, or is ruinous for, workers of iniquity, and in the parallel the humble (and therefore upright) are upheld by God’s wisdom, whilst the proud, who resist God’s wisdom, come to shame. In C the righteous are firmly established and will never be removed, whilst the wicked will be removed, and in the parallel those who use false balances are an abomination to YHWH (and will therefore be cast out or cut off; compare Lev 18:27; Lev 18:29; Deu 18:12) whilst YHWH delights in those who use true weights (and He will therefore not cast them out. Their position is secure). The same words ‘abomination’ and ‘delight’ are found in Pro 11:20, where we read, ‘those who are perverse in heart, (and are thus of those who use false balances), are an abomination to YHWH, but such as are perfect in their way (and are thus of those who use true weights) are His delight’. Centrally in D the mouth and lips of the righteous are contrasted with the tongue and mouth of the perverse.

Pro 10:28

The hope of the righteous will be (result in) joyfulness,

But the expectation of the wicked will perish.’

In Pro 10:23 the fool obtained his laughter from his ill-doing, but it was a laughter which was short-lived until what he feared came upon him (Pro 10:24). But here the hope of the righteous is long lasting joyfulness and exuberance, for, unlike in the case of the evildoer, it will not perish. He has much to look forward to which is solid and permanent. His joy is of heart and soul and expresses itself exuberantly (Isa 55:12; contrast Jer 50:11 where the exuberance of the unrighteous is temporary). Indeed, his joy is in God Whose wisdom he follows. As a consequence, in New Testament terms, he enjoys ‘joy unspeakable and full of glory’ (1Pe 1:8). In contrast is the expectation of the evildoer which is short-lived, for he has no real hope. Any hope he has will perish.

Pro 10:29

‘The way of YHWH is a fortress to the upright,

(or ‘YHWH is a stronghold to him whose way is upright’).

But is frightening (or ‘ruinous’) to the workers of iniquity.’

How we view this will depend on whether we take ‘way’ as the subject of the sentence, or ‘YHWH’. Either is possible from the Hebrew text, and in the end both come to the same conclusion, security and peace for those who look to YHWH.

On the first view the stress is on ‘the way of YHWH’. It is being made clear that the way that Solomon is inculcating is not just some idealistic or philosophical way, it is the way of YHWH. This ‘way of YHWH’ is the way of God’s wisdom, the way of His truth, the way of His Torah, for Solomon’s knowledge of wisdom teaching was firmly founded in the Torah of Moses (1Ki 3:14). This is brought home in Pro 2:5-9 where Solomon stresses that what he is bringing them is God’s wisdom given to men and that through it He is a ‘shield to those who walk uprightly’. In the Prologue this way is variously termed as ‘the path(s) of uprightness’ (Pro 2:13; Pro 4:18), ‘the path(s) of life’ (Pro 2:19; Pro 5:6), ‘the paths of the righteous’ (Pro 2:20), ‘the way of wisdom’ (Pro 4:11), ‘the way of life’ (Pro 6:23), ‘the way of righteousness’ (Pro 8:20), and ‘the way of understanding’ (Pro 9:6). In Pro 10:17 it is ‘the way of life’. Those who walk in the way of YHWH (those who are straight and upright) are as safe as if they were in a strong fortress. While they walk in obedience to Him they have nothing to fear. And that way leads to a wholesome and fulfilled life. In contrast are the ‘workers of iniquity, for they hate that way, and ‘are frightened of it’ or alternatively ‘find it ruinous’. Either way they hate it.

If YHWH is the subject of the sentence, which is very possible, then YHWH Himself is the Fortress of the Righteous, He Himself is their Security so that they have nothing to fear, whilst the unrighteous, far from feeling secure are rightly frightened of Him, not with the reverent fear of a man towards his father, but in the way of being terrified of a stern Judge. They have no relationship with God except as the accused.

Pro 10:30

‘The righteous will never be removed,

But the wicked will not dwell in the land (or ‘earth’).

And because the upright are in the way of YHWH, which is their fortress, they know that they will never be moved. They have a permanent place under God’s Kingly Rule in the land which He has given them (compare Pro 2:21). This is in contrast to the unrighteous who will have no permanent place in the land (or in the earth) (Pro 2:21). They will be cast out as an abomination. The warning of being cast out of the land was firmly given in Lev 26:33; Deu 28:64-67.

The promise is general not specific. Some of the righteous were removed from the land (Daniel 1). But they nevertheless found that their refuge was with YHWH. What was being promised was their secure future. Not all the unrighteous were cast of the land, but they were nevertheless finally removed from it by death. They had no lasting hope.

Pro 10:31

‘The mouth of the righteous brings forth wisdom,

But the tongue of the perverse shall be cut out.

As so often in Scripture, what men are is revealed by what they say. The mouth of the righteous speaks wisdom and godliness, he encourages what is true and right, but the tongue of the unrighteous speaks perversely, because he is perverse, and it is thus fitted only to be cut out. The cutting out of the tongue was possibly a punishment often inflicted on someone who was seen to have spoken falsely against authority. But the idea here is that their ability to speak perverse things will be removed. At the Judgment they will have nothing to say.

Pro 10:32

‘The lips of the righteous know what is acceptable (delightful),

But the mouth of the wicked what is perverse.’

This proverb parallels Pro 10:31. The lips of the righteous produce wisdom because they know what is acceptable in the divine economy. They know what is acceptable to God, and that is what they speak. In contrast is the mouth of the wicked. That only knows what is perverse. It may have much worldly wisdom, but it has no true wisdom, for it fails to take God into account, often deliberately. Indeed it may deliberately speak against what is acceptable to God.

Pro 11:1

‘A false balance is an abomination to YHWH,

But a true weight is his delight.’

There is a verbal connection of this proverb with the previous one in the use of the word ‘acceptable/delight’ (rason). In both cases YHWH shows favour because of what is fully acceptable in His eyes, whether it be true lips or true weights. The false balances speak to YHWH about their owner as loudly as the false tongue. Note how naturally Solomon includes the words ‘to YHWH’ . A general wisdom teacher would have omitted it. But to Solomon all judgments had to be made in the light of YHWH.

There is a similar verbal connection with Pro 11:20 where the same words ‘abomination’ and ‘delight’ are found. There we read that, ‘those who are perverse in heart, (and are thus of those who use false balances), are an abomination to YHWH, but such as are perfect in their way (and are thus of those who use true weights) are His delight’. So the use of false balances and true weights are seen as revealing the hearts and moral worth of the users. This was recognised in the Torah which declared, ‘just balances, just weights, a just ephah, and a just hin shall you have. I am YHWH your God Who brought you out of the land of Egypt’ (Lev 19:36), and again, ‘you shall not have in your bag differing weights, a great and a small, you shall not have in your house differing measures, a great and a small, a perfect and just weight shall you have —’ (Deu 25:13-15)

So whilst at first sight this proverb might appear out of place, as a statement of business practise, a moment’s consideration reveals that it is not. Solomon knew that YHWH was not concerned about weights and balances as such (accuracy was very difficult to obtain). What He was concerned about was the attitude of heart and mind that lay behind their use or misuse. Whereas in the previous proverb ‘the lips’ and ‘the mouth’ represented people, so here ‘the balance’ and ‘the weight’ represent people. So we could paraphrase this proverb as, ‘those who use a false balance are an abomination to YHWH, but those who use a true weight are His delight’. For the false balance represents the unrighteous who use false methods in business. They may do it by surreptitiously holding down the balances with their finger suggesting that they were giving due weight when they were not, or by deliberately having one pan heavier than the other, or by twisting the crossbow so as to affect the measurement. Or they may do it by deliberately using false or inaccurate weights. Compare the words of the Egyptian wisdom teacher Amenemope, ‘Do not lean on the scales or falsify the weights, do not damage the fractions of the measure’. Whichever way it was their balances, and therefore themselves, were an abomination to YHWH. The true weight represented those who sought to be scrupulously honest. They were seeking to utilise what they saw as an honest weight. Such people, and their weights, were a delight to YHWH.

We must remember that in those days weights were not exact. They would often be stones selected depending on their size, and then suitably shaped and marked as providing the approximate weight. Many such weights have been discovered, and they were rarely exactly the correct weight. Indeed in many cases there would have been no exact standard to measure them by. But there was nothing wrong in there being variances if an attempt was being made to use them genuinely (the owner would often genuinely have seen them as being of the correct weight). What constituted the crime was the misuse of them. So a man might knowingly have two differing weights marked the same, using one when buying and the other when selling, to his own advantage (Deu 25:13). Or he might knowingly use a lighter weight so as to make a large profit (compare Amo 8:5). It was such that was an abomination to YHWH.

In the same way the manufacturer of a set of balances would have great difficulty in ensuring that they balanced exactly. There would almost always be some slight deviation, and this as been demonstrated to have been up to as much as 6 per cent. The main issue was how the merchant dealt with that deviation when he knew of it (or even caused it by bending the crossbow). It was the dishonest merchant not the honest manufacturer who made them into ‘false balances’, by not taking account of the discrepancy, although there would, of course, have been deliberately dishonest manufacturers. But the final determinant of their honesty or dishonesty was the user. He could take into account discrepancies, or use them to his own advantage.

The word ‘abomination’ connects the verse back to Pro 10:30. Removal from the land was regularly seen in terms of the practising of abominations (compare Lev 18:27; Lev 18:29; Deu 18:9-12). So here the deliberate use of false balances is seen as so morally abhorrent that it justifies removal from the land, whereas the one who uses a true weight can be sure of his permanent acceptability.

Pro 11:2

‘When pride comes, then comes shame,

But with the humble (lowly) is wisdom.’

The unrighteous, the fool and the scorner (Pro 21:24) is now thought of in terms of pride and arrogance (compare Deu 17:12), whilst the righteous and wise is equated with the humble and the lowly (compare Mic 6:8). The proud and arrogant have a high opinion of themselves, and are high in their own estimation. They continually want their own way, and they are unwilling to be corrected (see Pro 13:18). But they await the judgment of YHWH and of men. For poverty and shame comes to him who refuses to be corrected (Pro 13:18). They will soon find themselves called on to give place and will be shamed (Luk 14:9). It is those who are of a humble and contrite spirit who are pleasing to YHWH (Isa 57:15), and will never be put to shame. Those who are proud and arrogant in their attitude towards God and man will soon be brought to shame, they will be dragged down from their high perch, for pride comes before a fall (Pro 16:18; Hos 5:5). They will then truly discover that the way of YHWH is ruinous to the unrighteous (Pro 10:29). They will be shamed and humbled.

In contrast the humble (the wise and righteous and upright) show wisdom. They already see themselves as humble and lowly before God and men, and they take the lowest place (Luk 14:10). They have thus nowhere to fall. They are secure in YHWH (Pro 10:29).

Pro 11:3

‘The integrity of the upright will guide them,

But the perverseness of the treacherous will destroy them.’

The righteous and the unrighteous have now become the upright and the treacherous. The upright (the straight) will be guided by their integrity and loyalty to YHWH. Because they are true of heart it will prevent them from going astray. They thus have hope and look forward to the future with gladness (Pro 10:28). In contrast are the treacherous, those who are not straight and upright, for their very perverseness (twistedness, distortedness) will destroy them. As Pro 10:28 puts it, ‘The expectation of the unrighteous will perish’. The term rendered ‘treacherous’, includes the idea of deceitfulness and its use may well have in mind the false balances spoken of in Pro 10:1.

Fuente: Commentary Series on the Bible by Peter Pett

Pro 11:1  A false balance is abomination to the LORD: but a just weight is his delight.

Pro 11:1 “A false balance is abomination to the LORD” – Word Study on “false” Strong says the Hebrew word “false” ( ) (H4820) means, “deceiving, fraud,” and it comes from the root verb ( ) (H7411), which means, “to delude or betray.” The Enhanced Strong says this Hebrew word is used 39 times in the Old Testament, being translated in the KJV as, “ deceit 20, deceitful 8, deceitfully 3, false 2, guile 2, feigned 1, craft 1, subtilty 1, treachery 1.”

Word Study on “abomination” Strong says the Hebrew word ( ) (H8441) means, means, “something disgusting,” and it comes from the primitive verb ( ) (H8581) meaning, “to loathe, to detest.” The Enhanced Strong says this Hebrew word is used 117 times in the Old Testament, being translated in the KJV as, “abomination 113, abominable thing 2, abominable 2.”

The phrase “a false balance” literally means, “a deceitful balance.”

Pro 11:1 “but a just weight is his delight” – Word Study on “just” Gesenius says the Hebrew word “just” ( ) (H8003) means, “whole, perfect, sound, safe, completed, finished.” Strong says it means, “complete,” and it comes from the root verb ( ) (H7999), which means, “to be safe, complete.” The Enhanced Strong says this Hebrew word is used 27 times in the Old Testament, being translated in the KJV as, “ perfect 16, whole 4, full 2, just 1, peaceable 1, misc 3.”

The phrase “a just weight” literally means, “a perfect stone.”

Pro 11:1 Comments – Pro 11:1 contrasts God’s response to the justice and the injustice person. God hates with a passion those who are unfair with others, while He rejoices greatly in those who treat others right in daily affairs.

Practical Application God watches the way we treat other people in this life and judges us accordingly. Each day we live under God’s divine favor or judgment. God will treat us the way we have treated others. In this life God will condemn those whom He considers abominable with judgment and calamity and He will bless those in whom He delights with blessings. Many problems in people’s lives come from the way they have treated others.

Psa 18:25, “With the merciful thou wilt shew thyself merciful; with an upright man thou wilt shew thyself upright;”

Jas 2:13, “For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.”

Eternal Application In eternity God will condemn to Hell those whom He considers abominable and He will bless those in whom He delights with a place in Heaven.

Note other translations:

HNV, “A false balance is an abomination to the LORD, But accurate weights are his delight.”

YLT, “Balances of deceit are an abomination to Jehovah, And a perfect weight is His delight.”

Pro 11:1 Scripture References – Note similar verses:

Lev 19:35-36, “Ye shall do no unrighteousness in judgment, in meteyard, in weight, or in measure. Just balances, just weights, a just ephah, and a just hin, shall ye have: I am the LORD your God, which brought you out of the land of Egypt.”

Deu 25:13-16, “Thou shalt not have in thy bag divers weights, a great and a small. Thou shalt not have in thine house divers measures, a great and a small. But thou shalt have a perfect and just weight, a perfect and just measure shalt thou have: that thy days may be lengthened in the land which the LORD thy God giveth thee. For all that do such things, and all that do unrighteously, are an abomination unto the LORD thy God.”

Pro 16:11, “A just weight and balance are the LORD’S: all the weights of the bag are his work.”

Pro 20:10, “Divers weights, and divers measures, both of them are alike abomination to the LORD.”

Pro 20:23, “Divers weights are an abomination unto the LORD; and a false balance is not good.”

Eze 45:9-10, “Thus saith the Lord GOD; Let it suffice you, O princes of Israel: remove violence and spoil, and execute judgment and justice, take away your exactions from my people, saith the Lord GOD. Ye shall have just balances, and a just ephah, and a just bath.”

Hos 12:7, “He is a merchant, the balances of deceit are in his hand: he loveth to oppress.”

Amo 8:4, “Hear this, O ye that swallow up the needy, even to make the poor of the land to fail, Saying, When will the new moon be gone, that we may sell corn? and the sabbath, that we may set forth wheat, making the ephah small, and the shekel great, and falsifying the balances by deceit? That we may buy the poor for silver, and the needy for a pair of shoes; yea, and sell the refuse of the wheat? The LORD hath sworn by the excellency of Jacob, Surely I will never forget any of their works.”

Mic 6:11, “Shall I count them pure with the wicked balances, and with the bag of deceitful weights?”

Fuente: Everett’s Study Notes on the Holy Scriptures

Justification: Solomon’s First Collection of Proverbs (Antithetic Proverbs Wisdom verses Foolishness) – The proverbs contained in chapters 10 through 15 are located within Solomon’s First Collection of Proverbs. Almost all of these proverbs are similar in that they contrast the wise man with the fool, or good versus evil. [77] This means that in every decision we make in life, we either make a wise decision or a foolish one, a good one or a bad one. It will either bring us into a position of right standing with God, or separate us from God. There is no way to straddle the fence in making decisions. Thus, the primary theme of this passage in Pro 10:1 to Pro 15:33 is our justification before God. On our spiritual journey in life, we can most closely compare it to our justification through Jesus Christ our Lord. In other words, this group of proverbs provides a definition of true righteousness before God in the same way that the Sermon on the Mount expounds upon righteousness before God.

[77] Graeme Goldsworthy also suggests that the contrast of righteousness with wickedness is being emphasized in this section when he says, “ Proverbs 10 is a collection of sayings that mainly contrast wise and foolish behavior or, alternatively, righteous and wicked behavior. It would appear that these two pairs of opposites are synonymous. There is a cumulative effect to this chapter that works on the assumption of the character of God as the basis of assessing what is wise and righteous.” See Graeme Goldsworthy, Preaching the Whole Bible as Christian Scripture (Michigan: Eerdmans, 2000), 189.

Also woven within Pro 10:1 through Pro 15:33 we can see smaller groups of proverbs that have been collected together with similar themes. It is important to note that not all of the proverbs within a collection listed above are about the same theme. This is because each day that the Lord guides us, he gives us a variety of wisdom on our place. We do not receive a one-course meal, although we are going through a season of learning a lesson on a particular subject.

Within this passage we see four major topics, which are long life (Pro 10:27), riches (Pro 13:13), abundant life (Pro 14:26-27) and honor (Pro 15:33). Thus, we see a reference to the heart, soul, body and finances of man. These topics will later be summarized in Pro 22:4, as this learning phase of the journey comes to an end. Thus, the secondary theme of this passage of Pro 10:1 to Pro 15:33 is how wisdom and foolishness is reflected in the four-fold aspect of a man’s life.

Pro 22:4, “By humility and the fear of the LORD are riches, and honour, and life.”

Also woven within Pro 10:2 through Pro 15:33 we can see smaller groups of proverbs that have been collected together with similar themes. These proverbs are groups by the same four-fold themes running throughout the book of Proverbs, which are the themes of the heart, of the tongue, of the labour of the body and of wealth. For example,

Pro 10:1-9 Let your heart guide you

Pro 10:10-32 The Tongue

Pro 10:27 to Pro 11:22 Long life

Pro 11:24-31 Wealth gained by sowing and reaping

Pro 12:1-12 The Righteous heart

Pro 12:13 to Pro 13:5 The Righteous tongue

Pro 12:24 to Pro 13:4 – Diligence

Pro 13:1-25 Wealth gained by a righteous heart, guarding the tongue and diligence in work

Pro 14:1-35 – The Mind – Understanding must guide our decisions

Pro 15:1-33 A Merry Heart

It is important to note that not all of the proverbs within a collection are about the same theme. For example, we will find a proverb about our mental, physical or financial wellbeing mingled within a group of verses that deals with our spiritual wellbeing. This is because each day that the Lord guides us, he gives us a variety of wisdom on our place. We do not receive a one-course meal, although we are going through a season of learning a lesson on a particular subject. Thus, wisdom offers us wine that is “mingled” as described in Pro 9:2.

Notes that these sections breaks are not distinct in that they overlap one another. This overlap represents the aspect of man’s spiritual journey in which God takes man through phases of learning that overlap.

Outline Here is a proposed outline:

1. Let your heart guide you Pro 10:1-9

2. The Tongue Pro 10:10-32

3. Long life Pro 10:27 to Pro 11:22

4. Wealth gained by sowing and reaping Pro 11:24-31

5. The Righteous heart Pro 12:1-12

6. The Righteous tongue Pro 12:13 to Pro 13:5

7. Diligence Pro 12:24 to Pro 13:4

8. Wealth by a right heart, guarded the tongue, & diligent work Pro 13:1-25

9. The Mind – Understanding must guide our decisions Pro 14:1-35

10. A Merry Heart Pro 15:1-33

Signposts – Woven within the themes of this passage are signposts that help us to identify these themes. On this part of the journey, we find four main signposts:

Pro 10:27, “ The fear of the LORD prolongeth days: but the years of the wicked shall be shortened.”

Pro 13:13, “Whoso despiseth the word shall be destroyed: but he that feareth the commandment shall be rewarded.”

Pro 14:27, “ The fear of the LORD is a fountain of life, to depart from the snares of death.”

Pro 15:33, “ The fear of the LORD is the instruction of wisdom; and before honour is humility.”

These four signposts tell us that the fear of the Lord will give to us. Perhaps they refer to the four aspects of our wellbeing.

1. A long life (Pro 10:27) Our physical wellbeing

2. A reward (Pro 13:13) Our financial wellbeing

3. A fountain of life (Pro 14:27) Our spiritual wellbeing

4. Instruction and Honour (Pro 15:33) Our mental wellbeing

We know that we will receive these blessings if we follow the path of wisdom (see Pro 3:2).

Pro 3:2, “For length of days, and long life, and peace, shall they add to thee.”

We can see that a long life refers to the body, a reward refers to prosperity, a fountain of life refers to abundant life in our hearts, and instruction and honour reflects the character of a man, which is revealed in his mind, will and emotions. Thus, this passage of Scripture deals again with the spirit, soul, body and finances in our lives.

Pro 10:10-21 deals primarily with the tongue. Of the 12 verses in this passage, 8 deal directly with the words of our mouth. This is because our words set in motion the course of our lives.

First Signpost – Pro 10:24 to Pro 11:22 deals primarily with the theme of living a long life. Of these 33 verses, 18 of them deal directly with the issue of living a long life, or being cut off (see Pro 10:25; Pro 10:27-30; Pro 11:3-9; Pro 11:11; Pro 11:14-15; Pro 11:17; Pro 11:19; Pro 11:21). Thus, the signpost that summarizes the theme of this passage is found in Pro 10:27, which theme is to follow the path of wisdom, and we will live a long life on this earth. Note:

Pro 10:27, “The fear of the LORD prolongeth days: but the years of the wicked shall be shortened.”

This signpost is planted within a passage of Scriptures that deals with the longevity of the righteous verses the brevity of the wicked (Pro 10:24 thru Pro 11:22). Thus, this verse promises long life to those who fear the Lord.

Pro 11:23-31 deals entirely with the issue of sowing and reaping. All nine verses clearly address this subject.

Second Signpost – A second signpost within this passage is found in Pro 13:13.

Pro 13:13, “Whoso despiseth the word shall be destroyed: but he that feareth the commandment shall be rewarded.”

This signpost is placed within a group of verses (Pro 13:1-25) that deal largely with the issue of prosperity and financial blessings from the Lord. Thus, the signpost that summarizes the theme of this passage is found in Pro 13:13, which theme is to follow the path of wisdom, and we will be rewarded with prosperity from the Lord.

Third Signpost – In Pro 14:26-27, we see a signpost that refers to an abundant life. These two verses are placed within a group of proverbs that deal with the heart of a man.

Fourth Signpost – We see another signpost in Pro 15:33.

Pro 15:33, “ The fear of the LORD is the instruction of wisdom; and before honour is humility.”

Instruction and honor emphasize the mind of a man. This verse is found within a group of verses that place emphasis upon man’s mind. However, this closing verse also identifies the underlying theme of Pro 10:1 to Pro 15:33. Pro 15:33 says that the fear of the Lord is the instruction of wisdom. In Pro 1:7; Pro 9:10, we were told that the fear of the Lord is the beginning of wisdom. This is because the first nine chapters are a preparation, or beginning, of the journey. But here in Pro 15:33, we are in a phase of the journey called “the instruction of wisdom”. We have been learning to identify the wise man and the fool under the instruction of these one-verse contrasts between these two people. Let me give a clear illustration. When my oldest daughter would sit on my lap, we would sometimes to Bible studies together. At the age of four, she began to ask me simple questions. “Daddy, is this person bad or good?” I would reply, “David was good, and Goliath was bad; the prophet Samuel was good, but King Saul was bad.” I would then explain, “Samuel was good because he obeyed God; Saul was bad because he tried to kill David.” This became my child’s first lesson about the wise man verses the fool. It is in this same pattern that God first teaches us how to identify the wise man and the fool as we journey through Pro 10:1 to Pro 15:33.

Fuente: Everett’s Study Notes on the Holy Scriptures

Justification: Solomon’s First Collection (375 Sayings) [75] – The first nine chapters of the book of Proverbs serve as an introductory call from wisdom. In this introduction, we are exhorted to hear wisdom’s cry (chapter 1), and we are told how to find wisdom by putting it first in our lives (chapter 2). We are told of the blessings of finding wisdom (chapter 3) in contrast to the dangers of hearkening unto the call of the wicked and the harlot. We are shown how wisdom transforms our lives by learning the three paths of wisdom for the heart, mind and body of man (chapter 4). This is contrasted with three paths of destruction (chapters 5-6). We are shown the characteristics of the wicked man and the adulterous woman (chapters 6-7). Then, we are shown the excellence of wisdom and its characteristics (chapter 8). In conclusion, we have an invitation from wisdom to take food for the journey, with a choice to eat the stolen bread of the adulteress (chapter 9). The better we are able to understand the introduction of Proverbs, the better we will be able to understand its teachings in the rest of the book.

[75] Sailhamer says that there are 375 proverbs in Solomon’s First Collection (10:1 to 22:16), which equals the numerical value of Solomon’s Hebrew name. In addition, he says there are 611 laws listed in the Pentateuch, which equals the numerical value of the Hebrew word “Torah” ( ). He adds that the laws listed in the “Covenant Codes” (Exodus 21:1-23:12) are 42 (7 x 6), which was in intentional multiple of seven. His point is that such numerical coincidences reflect deliberate composition by the ancient Jewish scribes, and concludes that the laws, as well as the statutes, were not intended to be exhaustive. See John H. Sailhamer, Introduction to Old Testament Theology (Grand Rapids, Michigan: Zondervan Publishing House, c1995), 257.

Once we have chosen the path of wisdom, we are ready to continue on in the book of Proverbs. The next section of this book Isa 10:1 thru Pro 22:16. This is referred to as Solomon’s First Collection. This section is characterized by the fact that each verse contains individual truths that stand alone. They are practical truths that form a couplet. In chapter 10, we are given the choice to answer wisdom’s call to follow her by either obeying her words, or by disobeying her words and becoming the fool.

We now leave our preparation, which is compared to leaving our home and our parents. We now take a path on the journey of life. However, a quick observation of the following chapters shows us a list of randomly collected proverbs, which have no apparent relationship to one another, unlike the first nine chapters. However, if we look carefully, we will see signposts along this path of life. The introduction of chapters 1-9 began and ended with signposts. These signposts are found in Pro 1:7; Pro 9:10.

Pro 1:7, “The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction.”

Pro 9:10, “The fear of the LORD is the beginning of wisdom: and the knowledge of the holy is understanding.”

The fear of the Lord will be our signpost throughout the book of Proverbs. The first nine chapters are an introduction, or beginning, to this path of life. This is why these first two signposts use the phrase, “beginning of knowledge and wisdom.”

If there is a beginning, then there is a journey; and if a journey, then a destination. These signposts will take us to our destination, which is to become like our Lord and Saviour, Christ Jesus, or we could say to walk in the fullness of Christ. We will liken this journey to John Bunyan’s book Pilgrim’s Progress, where the character named Christian made his way to the Eternal City. [76] Just as Pilgrim’s Progress is an allegorical story of a person’s journey to Heaven, so is the book of Proverbs a proverbial journey to Heaven.

[76] George Offor, ed., The Works of John Bunyan, 3 vols. (Edinburgh: Blackie and Son, 1855).

Now, let us look for other signposts as we launch out on this journey in life. Note that the phrase “the fear of the Lord” is used throughout the book of Proverbs:

Pro 10:27, “ The fear of the LORD prolongeth days: but the years of the wicked shall be shortened.”

Pro 13:13, “Whoso despiseth the word shall be destroyed: but he that feareth the commandment shall be rewarded.”

Pro 14:2, “He that walketh in his uprightness feareth the LORD : but he that is perverse in his ways despiseth him.”

Pro 14:16, “ A wise man feareth , and departeth from evil: but the fool rageth, and is confident.”

Pro 14:26, “In the fear of the LORD is strong confidence: and his children shall have a place of refuge.”

Pro 14:27, “ The fear of the LORD is a fountain of life, to depart from the snares of death.”

Pro 15:16, “Better is little with the fear of the LORD than great treasure and trouble therewith.”

Pro 15:33, “ The fear of the LORD is the instruction of wisdom; and before honour is humility.”

Pro 16:6, “By mercy and truth iniquity is purged: and by the fear of the LORD men depart from evil.”

Pro 19:23, “ The fear of the LORD tendeth to life: and he that hath it shall abide satisfied; he shall not be visited with evil.”

Pro 22:4, “By humility and the fear of the LORD are riches, and honour, and life.”

Pro 23:17, “Let not thine heart envy sinners: but be thou in the fear of the LORD all the day long.”

Pro 24:21, “My son, fear thou the LORD and the king: and meddle not with them that are given to change:”

Pro 28:14, “Happy is the man that feareth alway : but he that hardeneth his heart shall fall into mischief.”

Pro 31:30, “Favour is deceitful, and beauty is vain: but a woman that feareth the LORD , she shall be praised.”

Each of these signposts has been planted within a group of proverbs that emphasizes the subject related to that particular signpost. For example, Pro 10:27 tells us that the fear of the Lord gives us a long life. This proverb has been placed within a group of verses that largely deal with a long life (Pro 10:24 to Pro 11:22). Thus, we can ask ourselves if we are walking in these blessings of long life, or in a life of problems. If our life is blessed in this way, we are on the journey. However, if we find problems in our life that are not in God’s plan for us, then we have strayed off the path.

Pro 13:13 tells us of the rewards of fearing the Lord. This proverb is placed within a group of verses that refer to prosperity. Thus, we must check our life to see if the blessing of prosperity is operating in our life.

Pro 22:4 reminds us of the many blessings of wisdom, which are given in chapter 3. Thus, we can know while we are on the journey if we are still on the path of wisdom. We know this because the blessings of wisdom will be seen in our lives. If we find the curses in our lives, then we know that we have erred from the path of wisdom. This is how these signposts keep us on the right path.

These signposts symbolize the way in which the Lord guides our lives; for it is by the fear of the Lord that we make the decision to follow the path of wisdom. Without this fear, we may know the right decision, but as Solomon, we would err from the journey by failing to adhere to wisdom.

On a daily basis God will give us enough light for our daily needs. This can be called our “daily bread” (Mat 6:11).

Mat 6:11, “Give us this day our daily bread.”

This daily bread gives us enough light to guide our short steps. But there are certain times when the Lord will intervene in our life and show us enough light to see farther down the path. When we face major decisions or changes in our life, God will often speak to us or reveal Himself to us in a supernatural way and show us the right path. During these times, we are able to look back and look ahead and see a bigger picture of God’s plan for our lives. This is the way that God guided Jacob on special occasions, and this is the way that I have experienced the Lord’s guidance during major changes in my life. We can see this two-fold method of guidance in Psa 119:105, “Thy word is a lamp unto my feet, and a light unto my path.” The book of Proverbs symbolizes these occasions by planting signposts along the journey.

There are also warning signs along this journey. These warning signs symbolize those times when God gives us correction and discipline in order to keep us from straying from the path of life. As on a public highway, we must learn to heed the warning signs that tell us of dangers ahead, as well as the information signs that tell us where we are located. These signposts are warnings that tell us not to seek the richest, not to pursue the honor, or to pamper the flesh. Instead, we are to pursue the virtues, and not the blessings that come from these virtues. Some examples of these warnings are:

Pro 11:28, “He that trusteth in his riches shall fall: but the righteous shall flourish as a branch.”

Pro 13:11, “Wealth gotten by vanity shall be diminished: but he that gathereth by labour shall increase.”

Pro 18:12, “Before destruction the heart of man is haughty, and before honour is humility.”

Pro 23:5, “Wilt thou set thine eyes upon that which is not? for riches certainly make themselves wings; they fly away as an eagle toward heaven.”

Pro 29:23, “A man’s pride shall bring him low: but honour shall uphold the humble in spirit.”

Wisdom cries out in the busiest places in society. She cries out in the crowded streets. She lifts up her voice in the major places where people meet and in the gates of the city. This is because wisdom speaks through other people. It speaks through situations around you. Life itself becomes a classroom, and wisdom in the teacher. Thus, in the book of Proverbs, we are shown different types of people in order to learn divine wisdom. Listen, and you will hear.

Regarding the hundreds of individual proverbs that we encounter on this path, there appears to be no organized manner in which they are presented us. This is because in the journey of life, our encounters with the wise man and the fool appear to come in the same random order.

When we look at Pro 10:1 thru Pro 15:33, we see a similarity in all of these proverbs. They all give us a one-verse contrast between the wise man and the fool. This means that in every decision we make in life, we either make a wise decision, or a foolish one. There is no way to straddle the fence in making decisions. Then we see a signpost in Pro 15:33.

Pro 15:33, “ The fear of the LORD is the instruction of wisdom; and before honour is humility.”

This verse says that the fear of the Lord is the instruction of wisdom. In Pro 1:7; Pro 9:10, we are told that the fear of the Lord is the beginning of wisdom. This is because the first nine chapters are a preparation, or beginning, of the journey. But here in Pro 15:33, we are in a phase of the journey called “the instruction of wisdom”. We have been learning to identify the wise man and the fool under the instruction of these one-verse contrasts between these two people. Let me give a clear illustration. When my oldest daughter would sit on my lap, we would sometimes to Bible studies together. At the age of four, she began to ask me simple questions. “Daddy, is this person bad or good.” I would reply, “David was good, and Goliath was bad. The prophet Samuel was good, but King Saul was bad.” I would then explain, “Samuel was good because he obeyed God. Saul was bad because he tried to kill David.” This became my child’s first lesson about the wise man verses the fool. It is in this same pattern that God first teaches us how to identify the wise man and the fool as we journey through Pro 10:1 to Pro 15:33.

There are other signposts within this lengthy passage of Pro 10:1 thru Pro 15:33. One signpost is found in Pro 10:27.

Pro 10:27, “The fear of the LORD prolongeth days: but the years of the wicked shall be shortened.”

This signpost is planted within a passage of Scriptures that deals with the longevity of the righteous verses the brevity of the wicked (Pro 10:24 thru Pro 11:22). Thus, this verse promises long life to those who fear the Lord.

A second signpost within Pro 10:1 thru Pro 15:33 is found in Pro 13:13.

Pro 13:13, “Whoso despiseth the word shall be destroyed: but he that feareth the commandment shall be rewarded.”

This signpost is placed within a group of verses (Pro 13:1-25) that deal largely with the issue of financial blessings from the Lord. Thus, it promises a reward to those who fear the Lord.

In Pro 14:26-27, we see a signpost that refers to an abundant life. These two verses are placed within a group of proverbs that deal with one’s understanding of circumstances around him.

JFB notes that the parallelisms of Pro 10:1 to Pro 15:33 are mostly antithetic, that is, sayings that contrast values in life. They contrast the wise man to the fool. However, the couplets in Pro 16:1 to Pro 22:16 are synthetic. That is, these synthetic sayings in Pro 16:1 to Pro 22:16 are different in that they are one-verse proverbs that explain one another. The second part of the couplet further explains and builds its thoughts upon the first part of the couplet.

Outline Here is a proposed outline:

1. Justification: Antithetic Proverbs Pro 10:1 to Pro 15:33

2. Indoctrination: Synthetic Proverbs Pro 16:1 to Pro 22:16

Fuente: Everett’s Study Notes on the Holy Scriptures

Justification: The Journey to a Place of Rest ( Pro 10:1 to Pro 29:27 ) In Proverbs 10-29 we find a new emphasis regarding our spiritual journey in life. We have heard the call of wisdom in the first nine chapters. Now we have to make the choice to follow the path of wisdom, or the path of the fool. It is our decision to pursue wisdom that will justify us before God. Thus, the underlying theme of Proverbs 10-29 is our justification before God the Father, while the final chapter brings us to a place of rest, which is the destination for man’s spiritual journey in life.

Throughout Proverbs 10-29 we encounter hundreds of individual proverbs that appear to have no organized arrangement in which they are presented us. This is because in the journey of life, our encounters with the wise man and the fool appear to come in the same random order. However, God has placed all things in His divine order. When we read individual proverbs, they appear to be randomly assembled, but if we will step back and look at them as a whole or in groups, we can see an order. These proverbs are clearly grouped together by themes, such as a pure heart, the tongue, a long life, and wealth. In the same way, the circumstances that we face in our daily lives appear to have no particular order. We see very little of God’s hand in our lives in a single day, but when we step back and look as our lives over the months or years, we very clearly see God’s sovereign hand at working in our lives. We recognize that He is divinely orchestrating His purpose and plan for our lives. This is the way that the verses in the book of Proverbs are arranged.

We have seen that Proverbs 1-9, about one third of the book, is man’s call to follow the path of wisdom. Thus, about one third of the book of Proverbs is an introduction, or a preparation, for the rest of this book. Why is that so? We know that Solomon was chosen to be the successor to the throne at his birth. Therefore, he received many years of training under King David for this great task. Even today, we spent the first twenty years of our lives going to school and training for a profession, which is about one third of our lives. We spend the next two thirds of our lives building upon these twenty years of preparation. In our lives, we spend the first twenty years in preparation, the next twenty years sowing, and the last twenty years reaping what we have sown. This is why these years seem to be turning points in many people’s lives. This was the pattern in King Solomon’s life of preparation and growing in wisdom, and this is the pattern found in the book of Proverbs. It is important to note that a season of preparation is something that God has designed and instituted in the human life. He created every human being with the capacity to be shaped and molded through a training process. We often use the term “brainwashing” in a negative sense to refer to a person who has been programmed to think in a negative way; but proper training also reprograms the mind and prepares an individual for the tasks of life. Our human make-up of the spirit, soul, and body were designed to receive training before practical application and abundant living can be achieved.

Although we will study these proverbs, we will find ourselves falling short of fulfilling them in our everyday lives. None of us has walked flawlessly in obedience to any single proverb. Therefore, each individual proverb reveals God’s standard of righteousness, pointing us to Jesus, who alone fulfilled this divine standard in our behalf. In this sense, this collection of proverbs is a collection of redemptive proverbs, revealing our need for a Redeemer, who alone fulfilled every proverb.

Outline Here is a proposed outline:

1. Justification: Solomon’s First Collection Pro 10:1 to Pro 22:16

2. Divine Service: Sayings of the Wise Pro 22:17 to Pro 24:34

3. Perseverance: Solomon’s Second Collection by Hezekiah Pro 25:1 to Pro 29:27

Fuente: Everett’s Study Notes on the Holy Scriptures

The Physical Body of Man: Long life This section emphasizes man’s physical body, as Pro 10:1-9 has emphasized the heart of man and Pro 10:10-32 has emphasized the tongue, or mind, of man. Although there is still some verses that focus upon the tongue until Pro 10:32, we do find a transition in an emphasis about a long life.

Pro 10:27  The fear of the LORD prolongeth days: but the years of the wicked shall be shortened.

Pro 10:27 “The fear of the LORD prolongeth days” – Comments – The phrase “the fear of the Lord” is used in the book of Proverbs as a signpost throughout this journey. Pro 10:27 confirms that the theme of this particular passage is the longevity of the righteous in contrast to the brevity of the wicked man’s life.

The phrase “prolongeth days” literally reads, “adds days.” The Lord can add days to the life of a righteous man. We see this happen in the life of Hezekiah when he was told that he would not live. After pleading to God, the Lord added fifteen years to his life.

2Ki 20:5-6, “Turn again, and tell Hezekiah the captain of my people, Thus saith the LORD, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the LORD. And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David’s sake.”

Pro 10:27 “but the years of the wicked shall be shortened” – Illustration:

Gen 6:3, “And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years.”

Pro 10:27 Comments – The contrast is clear in Pro 10:27. God will add years to the righteous, and He will subtract years from the wicked. This is seen in the long life of Noah in contrast to the destruction of his wicked generation. It was at this time in history that God shortened man’s life to one hundred and twenty years.

Gen 6:3, “And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years.”

Pro 10:28  The hope of the righteous shall be gladness: but the expectation of the wicked shall perish.

Pro 10:28 Comments – Pro 10:28 contrasts the hope of the righteous with the expectation of the wicked. It is within every human being to have hope, but the hope of the wicked is vain. The righteous shall realize his hope and rejoice, but the wicked will only have disappointment (Pro 13:12).

Pro 13:12, “Hope deferred maketh the heart sick: but when the desire cometh, it is a tree of life.”

A wicked man’s hope is in this life. Our hope as Christians is in eternal life. Thus, when a wicked man dies, none of his hopeful expectations are realized, but rather disappointment and horror. His hope for anything comes to a complete end; it dies. In contrast, when a righteous man dies, his hopes are just beginning to be realizes, and far beyond his expectations and will continue throughout eternity (Job 27:8, Pro 11:7; Prov 14:43).

Job 27:8, “For what is the hope of the hypocrite, though he hath gained, when God taketh away his soul?”

Pro 11:7, “When a wicked man dieth, his expectation shall perish: and the hope of unjust men perisheth.”

Pro 14:32, “The wicked is driven away in his wickedness: but the righteous hath hope in his death.”

In the parable of the rich fool how the rich man’s hopes were in the things of this world, for he said to himself, “Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.” Once he died, his hope of good things died with him. (Luk 12:13-21)

In the story of the rich man and Lazarus, we see how poor Lazarus’s hope was realized in his death, while the expectations of the rich man perished at his death (Luk 16:19-31). G. S. Bowes gives us the following examples of the fallen expectations of the wicked:

“Alexander the Great was not satisfied, even when he had completely subdued the nations. He wept because there were no more worlds to conquer, and he died at an early age in a state of debauchery. Hannibal, who filled three bushels with the gold rings taken from the knights he had slaughtered, committed suicide by swallowing poison. Few noted his passing, and he left this earth completely unmourned. Julius Caesar, ‘dyeing his garments in the blood of one million of his foes,’ conquered 800 cities, only to be stabbed by his best friends at the scene of his greatest triumph. Napoleon, the feared conqueror, after being the scourge of Europe, spent his last years in banishment.” (G. S. Bowes, Our Daily Bread 29 February 1991) [82]

[82] William MacDonald, Proverbs, in Believer’s Bible Commentary, ed. Arthur Farstad (Nashville: Thomas Nelson Pub., 1995), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), comments on Proverbs 10:28.

Pro 10:29  The way of the LORD is strength to the upright: but destruction shall be to the workers of iniquity.

Pro 10:29 “The way of the LORD is strength to the upright” Scripture References – Note similar verses on “the way of the Lord”:

Gen 18:19, “For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD , to do justice and judgment; that the LORD may bring upon Abraham that which he hath spoken of him.”

Deu 9:16, “And I looked, and, behold, ye had sinned against the LORD your God, and had made you a molten calf: ye had turned aside quickly out of the way which the LORD had commanded you .”

Jdg 2:22, “That through them I may prove Israel, whether they will keep the way of the LORD to walk therein, as their fathers did keep it, or not.”

2Ki 21:22, “And he forsook the LORD God of his fathers, and walked not in the way of the LORD .”

2Ki 22:2, “And he did that which was right in the sight of the LORD, and walked in all the way of David his father , and turned not aside to the right hand or to the left.”

Psa 119:33, “HE. Teach me, O LORD, the way of thy statutes ; and I shall keep it unto the end.”

Hos 14:9, “Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the LORD are right, and the just shall walk in them: but the transgressors shall fall therein.”

Jer 5:4, “Therefore I said, Surely these are poor; they are foolish: for they know not the way of the LORD , nor the judgment of their God.”

Jer 21:8, “And unto this people thou shalt say, Thus saith the LORD; Behold, I set before you the way of life , and the way of death.”

Mat 3:3, “For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord , make his paths straight.”

Act 18:25, “This man was instructed in the way of the Lord ; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John.”

Contrast “the way of the Lord” with “the way of the wicked”:

1Ki 15:34, “And he did evil in the sight of the LORD, and walked in the way of Jeroboam , and in his sin wherewith he made Israel to sin.”

1Ki 22:52, “And he did evil in the sight of the LORD, and walked in the way of his father , and in the way of his mother, and in the way of Jeroboam the son of Nebat, who made Israel to sin:”

Psa 146:9, “The LORD preserveth the strangers; he relieveth the fatherless and widow: but the way of the wicked he turneth upside down.”

Pro 8:13, “The fear of the LORD is to hate evil: pride, and arrogancy, and the evil way , and the froward mouth, do I hate.”

Pro 15:9, “ The way of the wicked is an abomination unto the LORD: but he loveth him that followeth after righteousness.”

Isa 53:6, “All we like sheep have gone astray; we have turned every one to his own way ; and the LORD hath laid on him the iniquity of us all.”

“The way of the Lord” refers to the providence of God at work in our lives. Note:

Jer 10:23, “O LORD, I know that the way of man is not in himself: it is not in man that walketh to direct his steps.”

Pro 20:24, “Man’s goings are of the LORD; how can a man then understand his own way?”

Scripture References – Note a similar verse:

Isa 40:31, “But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint.”

Pro 10:29 Comments – The contrast in Pro 10:29 is seen in the fact that the Way of the Lord brings a righteous man to a place of strength, but the way of the Lord brings weakness and destruction to the wicked man. Thus, the way of the Lord is God’s providence, both blessings and judgment, at work in our lives.

Pro 10:30  The righteous shall never be removed: but the wicked shall not inhabit the earth.

Pro 10:30 Comments – The simple contrast in Pro 10:30 is to say that the righteous will eternally possess the earth if they will seek first the kingdom of God, while the wicked, in his desperate efforts to have the things of this world, will lose it all. Jesus spoke of this in the Sermon on the Mount.

Mat 6:32-33, “(For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.”

Pro 10:31  The mouth of the just bringeth forth wisdom: but the froward tongue shall be cut out.

Pro 10:31 “The mouth of the just bringeth forth wisdom” – Word Study on “bringeth forth” Strong says the Hebrew word “bringeth forth” ( ) (H5107) a primitive root word that literally means, “to germinate,” and figuratively it means, “to flourish.” The Enhanced Strong says this Hebrew word is used 4 times in the Old Testament, being translated in the KJV as, “ bring forth 2, increase 1, make cheerful 1.”

Pro 10:31 “but the froward tongue shall be cut out” Word Study on “cut out” – Strong says the Hebrew word “cut out” ( ) (H3772) is a primitive root that literally means, “to cut off, to cut down, or to cut asunder.” The Enhanced Strong says this Hebrew word is used 288 times in the Old Testament, being translated in the KJV as, “ cut off 145, make 85, cut down 23, cut 9, fail 6, destroy 4, want 3, covenanted 2, hew 2, misc 9.”

Scripture References – Note a similar verse:

Psa 12:3, “The LORD shall cut off all flattering lips, and the tongue that speaketh proud things:”

Pro 10:31 Comments – The two Hebrew verbs in Pro 10:31 give a clear picture of the contrast. The tongue of the righteous germinated, or bears fruit, but the tongue of the wicked must be pruned, or cut off. The mouth of the just brings forth good fruit. He is a tree of life (Pro 15:4). In contrast, the tongue of the wicked will be cut down, as it is an unprofitable tree to the vinedresser.

Pro 15:4, “A wholesome tongue is a tree of life: but perverseness therein is a breach in the spirit.”

Pro 10:32  The lips of the righteous know what is acceptable: but the mouth of the wicked speaketh frowardness.

Pro 10:32 Word Study on “frowardness” Gesenius says the Hebrew word “frowardness” ( ) (H8419) means, “deceit, fraud, perverse.” Strong says it means, “perversity, fraud,” and it comes from the root verb ( ) (H2015), which means, “to turn, change, overturn, return pervert.” Webster says the word “perverse” means, “ Turned aside; hence, specifically, turned away from the right; willfully erring; wicked; perverted .”

Pro 10:32 Comments – The contrast seen in Pro 10:32 is that the righteous speaks wisdom, which is accepted by God, but the wicked speak perversity, which is unacceptable in God’s eyes.

Pro 10:31-32 Comments – The Tongue of Man Pro 10:31-32 appears to form a couplet, as they speak about the same issue, which is the tongue of man.

Fuente: Everett’s Study Notes on the Holy Scriptures

v. 1 . A false balance, literally, “balances of deceit,” is abomination to the Lord, cheating in business is loathsome to Him; but a just weight, literally, “a stone of fullness,” a complete measure, for the Jews commonly used stones as weights in their balances, is His delight.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

Pro 11:1

A false balance; literally, balances of deceit (Pro 20:23). The repetition of the injunctions of Deu 25:13, Deu 25:14 and Le 19:35, 36 points to fraud consequent on increased commercial dealings, and the necessity of moral and religious considerations to control practices which the civil authority could not adequately supervise. The standard weights and measures were deposited in the sanctuary (Exo 30:13; Le 27:25; 1Ch 23:29), but cupidity was not to be restrained by law, and the prophets had continually to inveigh against this besetting sin (see Eze 45:10; Amo 8:5; Mic 6:11). Honesty and integrity are at the foundation of social duties, which the author is now teaching. Hence comes the reiteration of these warnings (Pro 16:11; Pro 20:10). A just weight; literally, a perfect stone, stones having been used as weights from early times. So we read (2Sa 14:26) that Absalom weighed his hair “by the king’s stone” (eben).

Pro 11:2

Then cometh shame (Pro 16:18 : Pro 18:12); literally, cometh pride, cometh also shame. Pride shall have a fall; self-assertion and self-confidence shall meet with mortification and disgrace in the end. “Whosoever exalteth himself shall be abased” (Luk 14:11); “Let him that thinketh he standeth take heed lest he fall” (1Co 10:12). Septuagint, “Where violence () entereth, there also dishonor.” But with the lowly is wisdom. “Mysteries are revealed unto the meek” (Ecc 3:19, Complutensian; Psa 25:9, Psa 25:14). The humble are already rewarded with wisdom because their disposition fits them to receive grace and God’s gifts (comp. Pro 15:33). Septuagint, “The mouth of the humble meditateth wisdom.”

Pro 11:3

The integritythe simple straightforwardnessof the upright shall guide them in the right way, and give them success in their undertakings with the blessing of God (comp. Pro 11:5). Septuagint, “the perfection of the straightforward” (Pro 10:9). The perverseness (seleph);; they not only bring punishment on themselves when their evil designs are discovered and frustrated, but they ruin their moral nature, lose all sense of truth and right, and are rejected of God. This clause and the following verse are omitted in the Vatican and some other manuscripts of the Septuagint.

Pro 11:4

Profit not; afford no refuge (Pro 10:2). In the day of wrath (Pro 6:34), when God visits individuals or nations to punish them for sin (comp. Ecc 5:8). Such visitations are often spoken of (comp. Isa 10:3; Eze 7:19; Zep 1:15, Zep 1:18, etc.). More especially will this be true in me great dies irae. Righteousness death (see on Pro 10:2; and comp. Tobit 4:10; 12:9). The Septuagint here adds a sentence which is similar to Pro 11:10 : “When the righteous dieth he leaveth regret, but the destruction of the wicked is easy and delightsome ( ).”

Pro 11:5

The perfect; the upright and honest. Vulgate, “simple;” Septuagint, “blameless.” Shall directmake straight or smoothhis way (Pro 3:6). The good man, not blinded by passion, follows a safe and direct path of life; but the wicked, led by his own evil propensious, and losing the light of conscience (Joh 11:10), stumbles and fails. Septuagint, “Righteousness cutteth straight () blameless paths, but ungodliness walketh in iniquity.” occurs in Pro 3:6, and nowhere else in the Septuagiut. St. Paul adopts the word in 2Ti 2:15.

Pro 11:6

An emphatic reiteration of the preceding sentences. Naughtiness; “strong desire,” as Pro 10:3, which leads to sin (Pro 5:22; Mic 7:3). The indulgence of their passions destroys sinners. Septuagint,” Transgressors are taken by lack of counsel.”

Pro 11:7

His expectation; that which he hoped for and set his heart upon, worldly prosperity, long life, impunity,all are cut off, and the moral government of God is confirmed, by his death (Psa 73:17-19). (For “the hope of the ungodly,” see the forcible expressions in Wis. 5:14.) Of unjust men; Vulgate sollicitorum; Septuagint, . The word seems to mean “vanities,” i.e. “men of vanity”abstract for concrete. Others translate, “godless hope,” or “expectation that bringeth grief,” or “strong, self-confident men;” “men in the fulness of their vigour.” But the rendering of the Authorized Version is well supported, and the two clauses are coordinate. The Septuagint, in order to accentuate the implied antithesis, has seemingly altered the text, and introduced a thought which favours the immortality of the soul, “When a righteous man dieth, hope perisheth not; but the boast of the wicked perisheth” (Wis. 3:18).

Pro 11:8

Out of trouble; i.e. God is at hand to help the righteous out of straits (de angustia, Vulgate); or takes him away from the evil to come (Isa 57:1; Wis. 4:10-14). Septuagint, “escapeth from the chase.” In his stead (Pro 21:18). The evil from which the righteous is saved fails upon the wicked. As Abraham says to Dives in the parable, “He is comforted, but thou art tormented” (Luk 16:25). Of this substitution many instances occur in Scripture. Thus Haman was hanged on the gallows which he had erected for Mordecai (Est 7:10); Daniel’s accusers were cast into the den of lions from which he was saved (Dan 6:24; comp. Isa 43:4).

Pro 11:9

An hypocrite (chaneph); simulator, Vulgate. So translated continually in Job, e.g. Job 8:13; Job 13:16, etc. Others take it to mean “profane,” “godless.” Such a man, by his falsehoods, insinuations, and slanders, destroys his neighbour as far as he is able (Pro 12:6). Septuagint, “In the mouth of the wicked is a snare for fellow citizens.” Through knowledge. By the knowledge which the just possess, and which they display by judicious counsel, peace and safety are secured. Septuagint, “Knowledge affords an easy path () for the just.”

Pro 11:10

The city; any city. Ewald would argue that such language could not be used of the capital of the Jews till the times of Asa or Jehoshaphat. But what is to prevent the sentence being taken generally of any city or community? The Vatican manuscript of the Septuagint and some others give here only the first clause, “In the prosperity of the righteous the city succeeds,” adding from Pro 11:11, “but by the mouths of the wicked it is overthrown” (see on Pro 11:4; comp. Psa 58:10, etc.).

Pro 11:11

This verse gives the reason of the rejoicing on the two occasions just mentioned (comp. Pro 14:34; Pro 28:12). By the blessing of the upright; i.e. their righteous acts, counsels, sad prayers (Wis. 6:24). By the mouth of the wicked. Their impious language and evil advice, bring ruin upon a city.

Pro 11:12

He that is void of wisdom despiseth his neighbor; uses words of contempt about his neighbour. Septuagint, “sneers at his fellow citizens.” The following clause indicates that contemptuous language is chiefly intended. Holdeth his peace. An intelligent man is slow to condemn, makes allowance for others’ difficulties, and, if he cannot approve, at least knows how to be silent. Nam nulli tacuisse nocet nocet esse locutum. “Speech is silver,” says the proverb, “silence is golden.” Septuagint, “A man of sense keeps quiet.”

Pro 11:13

A tale-bearer. The word implies one who goes about chattering, gossiping, and slandering (Le Pro 19:16); Vulgate, qui ambulat fraudulenter; Septuagint, “the man of double tongue.” To such a man it is safe to trust nothing; he revealeth secrets (Pro 20:19). He that is of a faithful spirit; a steadfast, trusty man, not a gadder about; he retains what is committed to him (Ec Pro 27:16, “Whoso discovereth secrets luseth his credit, and shall never find friend to his mind”). Septuagint, “He that is faithful in spirit [, as in Pro 20:27, where see note] concealeth matters.”

Pro 11:14

Where no counsel is. The word properly means “steersmanship,” “pilotage” (Pro 1:5; Pro 12:5; Pro 24:6). So Vulgate, gubernator; Septuagint, , “They who have no government fall like leaves,” reading alim instead of am. In the multitude of counsellors (Pro 15:22; Pro 20:18; Pro 24:6). This would go to prove the superiority of a popular government over the despotism of a single ruler. But the caution of our homely proverb is net inopportune, “Too many cooks spoil the broth.”

Pro 11:15

He that is surety for a stranger; or, for another (see Pro 6:1). Shall smart for it. “Evil shall fall on him evilly who is surety.” He that hateth suretyship; guaranteed, as the word implies, by the striking of hands in public (Pro 17:18). Vulgate, “who is cautious of snares,” especially of the insidious dangers that lurk in suretyship. Is sure; is at rest and has nothing to fear. There is no paronomasia in the Hebrew. The play on “suretyship” and “sure” in the Authorized Version is either accidental or was introduced with the idea of giving point to the sentence. The Septuagint translates differently, “A wicked man doeth evil when he mixes with the righteous; he hateth the sound of safety ( ).” This perhaps means that the fraudulent creditor deceives the good man who has stood security for him; and henceforward the good man cannot bear to hear immunity and safety spoken of (see note on Pro 20:16).

Pro 11:16

A gracious woman; a woman full of grace. Septuagint, “agreeable,” “charming.” The author is thinking of personal attractions, which, he says, win favour; but we may apply his expression to moral exeellences also, which obtain higher recognition. Retaineth retain; better, obtain win, as in Pro 29:23. The two clauses are parallel in form, not in sense, and imply that beauty is more effective than strength, and honour is better than wealth. The Septuagint takes a narrow view: “A graceful woman bringeth glory to her husband.” The last clause is rendered, “The manly () are supported by wealth.” Between the two clauses the LXX. and the Syriac introduce the following paragraphs: “But a seat of dishonour is a woman that hateth righteousness. The indolent come to want wealth, but the manly,” etc.

Pro 11:17

The merciful man; the kind, loving man. Septuagint, . His own soul; i.e. himself. His good deeds return in blessings upon himself. “Blessed are the merciful: for they shall obtain mercy” (Mat 5:7) Troubleth his own flesh; brings retribution on himself. Some commentators, comparing Ec Pro 14:5 (“He that is evil to himself, to whom will he be good?”), translate, “He who does good to himself is a kind man to others, and he who troubles his own body will be cruel to others.” The sentiment is quite untrue. Self-indulgence does not lead to regard for others; and a severe, ascetic life, while it encourages stern views of human weaknesses, does not make a man cruel and uncharitable. The Vulgate takes “his own flesh” to mean “his neighbours,” as Judah calls his brother Joseph “our flesh” (Gen 37:27). But the parallelism confirms the Authorized Version.

Pro 11:18

A deceitful work; work that brings no reward or profit, belying hope, like “fundus mendax” of Horace, ‘Od.,’ 3.1, 30. The Septuagint has, “unrighteous works,” which seems a jejune rendering, and does not bring out the contrast of the sure reward in the second member (comp. Pro 10:2, Pro 10:16). To him that soweth righteousness (Hos 10:12; Gal 6:8, Gal 6:9). To “sow righteousness” is to act righteously, to live in such a way that the result is holiness. The “reward,” in a Jew’s eyes, would be a long life in which to enjoy the fruits of his good conduct. We Christians have a better hope, which is, perhaps, adumbrated by this analogy: as the seed sown in the field does not produce its fruit till the time of harvest, so righteousness meets with its full recompense only in the great harvest at the end of all things. The Revised Version renders, The wicked earnnth deceitful wages: but he that soweth righteousness hath a sure reward. This makes a good antithesis. The Septuagint renders the last clause, “but the seed of the righteous is a true reward ( ).”

Pro 11:19

This verse is not to be connected with the preceding, as in the margin of the Revised Version, “so righteousness,” etc; each couplet in these chapters being independent, the connection, such as it is, being maintained by the use of catchwords, such as “righteous,” “wicked,” “upright,” etc. As righteousness tendeth to life. The various uses of the first word (ken) have led to different renderings. The Authorized Version takes it for “as;” the Revised Version as an adjective: He that is steadfast in righteousness. It is, perhaps, better, with Nowack, to regard it as an adverb: “He who is honestly, strictly, of righteousness, is to life.” The meaning is plain: real, genuine righteousness hath the promise of this life and of that which is to come (1Ti 4:8). The LXX; reading (ben), translate, “A righteous son is born for life.” He that pursueth evil (Pro 13:21); Septuagint, “the persecution of the impious,” i.e. that which an impious man inflicts. But the Authorized Version is correct, and the clause means that he who practises evil brings ruin eventually on himselfa warning trite, but unheeded (comp. Pro 1:18).

Pro 11:20

They that are of a froward heart (Pro 17:20); Septuagint, “perverse ways.” The word means “distorted from the right,” “obstinate in error.” Upright in their way (Pro 2:21; Pro 29:27; Psa 119:1).

Pro 11:21

Though hand join in hand (Pro 16:5); literally, hand to hand, which may be taken variously. The Septuagint and some other versions take the phrase in the sense of unjust violence: “He who layeth hand upon hand unjustly;” Vulgate, manus in manu, “hand in hand,” which is as enigmatical as the Hebrew. Some Jewish interpreters consider it an adverbial expression, signifying simply “soon.” Some moderns take it to mean “sooner or later,” as the Italian da mano in mano, or, in succession of one generation after another (Gesenius, Wordsworth). Others deem it a form of adjuration, equivalent to “I hereby attest, my hand upon it!” And this seems the most probable interpretation; assuredly the Divine justice shall be satisfied by the punishment of the wicked (comp. Psa 37:1-40.). The Authorized Version gives a very good sense: “Though hands be plighted in faith, and men may associate together in evil, the wicked shall not go unpunished” (comp. Isa 28:15). St. Gregory (‘Mor. in Job,’ lib. 25.) takes a very different view: “Hand in hand the wicked shall not be innocent;” for hand is wont to he joined with hand when it rests at ease, and no laborious employment exercises it. As though he were saying, “Even when the hand rests from sinful deeds, yet the wicked, by reason of his thoughts, is not innocent” (Oxford transl.). This exposition is, of course, divorced from the context. The seed of the righteous. This is not “the posterity of the righteous,” but is a periphrasis for “the righteous,” as in Psa 24:6; Psa 112:2, “the generation of the righteous” (comp. Isa 65:23). The climax which some see hereas if the author intended to say, “Not only the good themselves, but their descendants also shall be delivered”is non-existent and unnecessary. Septuagint, “But he that soweth righteousness shall receive a sure reward,” which is another rendering of the second member of verse 18. Shall be delivered; i.e. in the time of God’s wrath (Psa 112:4, 23; Pro 2:22).

Pro 11:22

This is the first instance of direct “similitude” in the book. As a jewel [a ring] of gold in a swine’s snout. The greatest incongruity is thus expressed. Women in the East wore, and still sometimes wear, a ring run through the nostril, and hanging over the mouth, so that it is necessary to hold it up when taking food. Such a nezem Abraham’s servant gave to Rebekah (Gen 24:22; comp. Isa 3:21; Eze 16:12). The Septuagint has , “an earring.” So is a fair woman which is without discretion; without taste, deprived of the faculty of saying and doing what is seemly and fitting. The external beauty of such a woman is as incongruous as a precious ring in the snout of a pig. Lesetre quotes an Arab proverb: “A woman without modesty is food without salt.” Whether swine in Eastern countries were “ringed,” as they are with us nowadays, is unknown; if they were thus treated, the proverb is still more vivid.

Pro 11:23

(Comp. Pro 10:28.) The desire of the righteous is only good. They want only what is just and honest, and therefore they obtain their wiches. The expectation of the wickedthat on which they set their hope and heartis wrath (Pro 11:4), is an object of God’s wrath. Other commentators, ancient and modern, take the clause to imply that the wishes of evil men, animated by wrath and ill temper, are only satisfied by inflicting injuries on others. Delitzsch would translate ebrah, “excess,” “presumption,” as in Pro 21:24. But the first interpretation seems most suitable (scrap. Rom 2:8, Rom 2:9). The LXX; pointing differently, for “wrath” reads “shall perish.”

Pro 11:24

There is that scattereth; that giveth liberally, as Psa 112:1-10 :99, “He hath dispersed, he hath given to the needy.” And yet increaseth; becomes only the richer in wealth and more blessed by God (comp. Pro 19:17). Nutt quotes the old epitaph, “What we spent, we had; what we saved, we lost; what we gave, we have.” Experience proves that no one ultimately loses who gives the tithe of his income to God (see on Pro 28:27). There is that withholdeth more than is meet; i.e. is niggardly where he ought to be liberal. But the expression is best taken as in the margin of the Revised Version, “that withholdeth what is justly due,” either as a debt or as a proper act of generosity becoming one who desires to please God and to do his duty. But it tendeth to poverty. That which is thus withheld is no real benefit to him. it only inure, sos his want. Septuagint and Vulgate, “There are who, sewing what is their own, make the more; and there are who, gathering what is another’s, suffer loss.” Dionysius Cato, ‘Distich. de Mor.,’ 54.4, 1

“Despice divitias, si vis animo esse beatus,

Quas qui suscipiunt mendicant semper avari.”

Pro 11:25

The sentiment of the preceding verse is here carried on and confirmed. The liberal soul; literally, the soul of blessings, the man that blesses others by giving liberally. Shall be made fat (Pro 13:4; Pro 28:25). The term is used of the rich and prosperous (Psa 22:29). Septuagint, “Every simple soul is blessed.” He that waterethbenefits and refreshes othersshall be watered also himself; shall receive the blessing which he imparts. The Vulgate introduces another idea, Qui inebriat, ipse quoque inebriabitur, where the verb implies rather abundance than excess, as in Pro 5:19, etc. The Septuagint departs widely from the present text: “A passionate man is not graceful” (), i.e. is ugly in appearance and mannera sentiment which may be very true, but it is not clear how it found its way into the passage. St. Chrysostom comments upon it in ‘Hom.’ 17, on St. John. There are some Eastern proverbs on the stewardship of the rich. When a good man gets riches, it is like fruit falling into the midst of the village. The riches of the good are like water turned into a rice field. The good, like clouds, receive only to give away. The rivers themselves drink not their water; nor do the trees eat their own sweet fruit, and the clouds eat not the crops. The garment in which you clothe another will last longer than that in which you clothe yourself. Who gives alms sows one and reaps a thousand.

Pro 11:26

He that withholdeth corn. The practice reprehended is not confined to any one time or place. The avaricious have always been found ready to buy corn and other necessary articles of consumption when plentiful, and wait till there was dearth in the market or scarcity in the land, and then sell them at famine prices. Amos sternly reproves this iniquity (Amo 8:4, etc.). It is a sin against justice and charity, and it is said of him who is guilty of it, the people shall curse him (Pro 24:24). Such selfishness has often given rise to tumult and bloodshed, and has been punished in a signal manner. The legend of Bishop Hatto shows the popular feeling concerning these Dardanarians, as they were called by Ulpian (‘Digest. Justin.,’ 47.11.6). Such a one St. Chrysostom (‘Hom. in 1 Cor.,’ 39) calls “a common enemy of the blessings of the world, and a foe to the liberality of the Lord of the world, and a friend of mammon, or rather his slave.” The Septuagint gives a curious rendering: “He who hohleth corn may he leave it for the peoples!” i.e. may neither he nor his heirs be benefited by his store, but may it be distributed among others far and near! That selleth it; literally, that breaketh it, as it is said of Joseph when he sold corn to the Egyptians (Gen 41:56; Gen 42:6).

Pro 11:27

He that diligently seeketh good; literally, he that seeketh in the morning, as so often in Scripture, the phrase, “rising early,” implies unimpaired powers and diligence (Pro 27:14; Jer 7:13, etc,). Procureth favour; better, seeketh favour; by his very act of striving after what is good, he is striving to do what may please and benefit others, and thus to please God. Vulgate, “Well does he rise early who seeketh good.” Itmischiefshall come unto him; the consequences of his evil life shall fall upon his end. Says an Indian proverb, “When men are ripe for slaughter, even straws turn into thunderbolts.”

Pro 11:28

There are many expressions in this and the following verses which recall Psa 1:1-6. He that trusteth in his riches shall fall (Pro 10:2; Psa 49:6, Psa 49:7; Psa 52:7; Ecc 5:8). Wealth is of all things the most uncertain, and leads the heart astray from God (1Ti 6:17). As a branch; “as a leaf” (Psa 1:1-6 :8; Isa 34:4). The righteous grow in grace and spiritual beauty, and bring forth the fruit of good works. Septuagint, “He who layeth hold on what is righteous [or, ‘helpeth the righteous’] shall spring up ().”

Pro 11:29

He that troubleth his own house; he that annoys and worries his family and household by niggardliness, bad management, and captious ill temper. So the Son of Sirach writes (Ecc 4:1-16 :30), “Be not as a lion in thy house, nor frantic (, ‘suspicious’) among thy servants.” Septuagint, “he who has no friendly intercourse ( ) with his own house.” Shall inherit the wind; he will be the loser in the end; no one will lend him a helping hand, and his affairs will fall to ruin. The foolthe man who acts thus foolishlyshall be servant to the wise of heart; to the man who administers his household matters in a better and more orderly manner (see on Pro 12:24). It is implied that the troubler of his own house shall be reduced to such extremity as to have to apply for relief to the wise of heart. The other side of the question is given by the Son of Sirach: “Unto the servant that is wise shall they that are free do service” (Ec10:25). The prodigal in the parable prayed his father to make him one of his hired servants (Luk 15:19).

Pro 11:30

The fruit of righteousness (of the righteous) is a tree of life (Pro 3:18; Pro 13:12); lignum vitae, Vulgate. That which the righteous say and do is, as it were, a fruitful tree which delights and feeds many. A good man’s example and teaching promote spiritual health and lead to immortal life. Septuagint, “From the fruit of righteousness springeth a tree of life.” And he that winneth souls is wise; rather, he that is wise winneth souls. The latter member is parallel to the former. He who gives men of the tree of life attracts souls to himself, to listen to his teaching and to follow his example. With this “winning of souls” we may compare Christ’s promise to the apostles that they should “catch men” (Luk 5:10; comp. Jas 5:20). The Septuagint introduces an antithesis not found in our Hebrew text: “But the souls of transgressors are taken untimely away.” Ewald and others change the present order of clauses in Pro 11:29 and Pro 11:30, thinking thus to improve the parallelism. They would rearrange the passage in the following way: “He that troubleth his own house shall inherit the wind; but the fruit of the righteous is a tree of life. The foolish shall be servant to the wise of heart; but he that is wise winneth souls.” There is no authority whatever in the versions or older commentators for this alteration; and the existing arrangement, as we have shown, gives a very good sense.

Pro 11:31

The righteous shall be recompensed in the earth. Them are two ways of understanding this verse. The word rendered “recompensed,” (shalam), is a vox media, and can be taken either in a good or bad sense. So the meaning will be, “The righteous meets with his reward upon earth, much more the sinner,” the “reward” of the latter being, of course, punishment. But the versions lead to another interpretation, by which “recompensed” is rendered “chastised;” and the meaning isif even the righteous shall be punished for their trespasses, as Moses, David, etc; how much more the wicked! The Septuagint, quoted exactly by St. Peter (1Pe 4:18) has, “If the righteous scarcely be saved, where shall the ungodly and the sinner appear?”

HOMILETICS

Pro 11:1

Just weights

The point of this proverb is different from that of our low-toned though often useful saying, “Honesty is the best policy.” Every day we are discovering more and more how profoundly true that saying is, if not in the narrow view some take of it, yet in its broad issues and in the long run. But no man will be truly honest who puts policy before honesty, and bases his morality on selfish expediency. Therefore, if we are ever to reap the personal profit promised in the English proverb, we must mould our conduct on higher principles, such as that of the Hebrew proverb, which teaches us that dishonesty in trade is hateful to God, and that justice is his delight.

I. COMMERCE IS INCLUDED IN THE RIGHTFUL DOMAIN OF RELIGION. Few men would deny the abstract proposition that commerce has its morale, though many may be very indifferent in the application of them. But it must be further seen that commerce has its religion. There is a religious way of carrying on trade, and an irreligious way of doing it. God is in the shop as well as in the church. He is as much concerned with the manner in which we buy and sell as with the style in which we pray; nay, more so, for his chief interest is with our real, daily, practical life.

II. RELIGION REQUIRES JUST WEIGHTS IN TRADE. Religion requires them. No one would dare to admit that morality did not require them. But we have now to see that religion especially demands them. This is the place where the incidence of religion on trade is to be felt. Religion carded into business does not mean praying for prosperity and then cheating our neighbours in order to secure the answer to our prayer, nor giving to missionary collections a small dole out of the profits of swindling. It means honesty in business preserved for God’s sake. He will not hear our prayers While the weights and measures are being tampered with.

III. THE RELIGIOUS REQUIREMENT OF JUST WEIGHTS IS BASED ON THE OBLIGATIONS OF TRUTH AND OF OUR DUTY TO OUR NEIGHBOURS.

1. Truth. God hates all lies. False balances are concrete lies. They are worse than verbal untruths; for they are deliberate and permanent. A weak man may be surprised into a hasty expression that does not accord with his convictions under the shock of a sudden temptation. But to construct and keep false balances is to deceive with full consideration of what is being done. Adulteration is a similar offence. People who construct elaborate machinery for the very purpose of adulterating articles of trade should feel that all their ingenuity aggravates their condemnation.

2. Our duty to our neighbours. In a Christian country surely we should have some regard for the great maxim of Christ, that we should do to others as we would that they would do unto us. The tradesman should put himself in the customer’s case, the buyer in that of the seller. Brotherly kindness is the best human safeguard for integrity; but above this should be our regard for the approval of God. We please God not so much by singing hymns and offering sacrifices as by honest business. “A just weight is his delight.”

Pro 11:2

The shame of pride and the wisdom of humility

I. THE SHAME OF PRIDE. Pride claims honour, and thinks itself secure of obtaining it. It would dread disgrace above all things, would rather starve and perish than suffer from contempt. Yet a true insight into life shows that pride is the direct precursor of shame, of the very thing it would most wish to keep off. Thus, like ambition, pride “o’erleaps itself.”

1. Pride claims too high a place. The proud man, thinking highly of himself, thrusts himself into positions where he is unable to meet what is required of him. If he took the lower place, no one would think ill of him; he might then be respected. But he makes himself ridiculous by aiming too high. The greatest of men have found out the folly of this ambition of pride. Others besides Shakespeare’s Wolsey can say

“I have ventured,
Like little wanton boys that swim on bladders,
This many summers in a sea of glory;
But far beyond my depth: my high-blown pride
At length broke under me; and now has left me,
Weary, and old with service, to the mercy
Of a rude stream, that must forever hide me.”

2. Pride refuses to receive correction. It will not stoop to confess itself in error. Satisfied with its own condition, it will not listen to advice, nor try for any improvement. Thus it remains stationary. The flecks and flaws of character which a humble man would allow his neighbour to point out and help him to remove become stereotyped in the proud man. Thus faults which would be forgiven and forgotten if they were only transitory in the growth of character bring disgrace by becoming permanent and characteristic.

3. Pride provokes criticism. No man is wise in being proud until he knows he is without reproach. For the very attitude of pride challenges attacks. It offends the pride of others, and in sheer self-defence they will set to work to discover the faults which charity or a happy indifference would otherwise leave undisturbed.

II. THE WISDOM OF HUMILITY. Humility is not only right and beautiful; it is also wise. Both the Old and the New Testaments insist upon this truth. It was the mistake of Stoicismthe highest effort of secular moralitythat it failed to see this. Epictetus and Marcus Aureliusin other respects so near to the Christian idealare here severed from it by an impassable chasm. They were both Pharisees. The shame which pride brings, of course, suggests the wisdom of its opposite. But this wisdom has its positive recommendations. Humility, choosing lowly places, finds refuge in safe ones; admitting imperfection, confessing sin, it is ready to repent, and therefore capable of beginning a better life and of rising to perfection. Winning the hearts of men by its unassuming character, it escapes jealous criticism, and finds that faults are covered by love. Humility need not be the confession of unworthiness. Christ the Sinless One, Christ the Son of God, was the humblest and meekest of men. The Christian is called to walk in the steps of his Master, and to seek his joy in renouncing himself. Ultimately he will find his honour in the same course. “For every one that humbleth himself shall be exalted.”

Pro 11:13

The tale-bearer

Tale-bearing may result from spite and malice, or it may be an incident of idle gossip; but even in its milder phases it is a most mischievous practice, and one deserving of severe reprobation. Connected with what are called the minor moralities of life, the evil of it is far too little recognized by many Christian people, people who undoubtedly, endeavour on the whole to square their conduct with right principles. It is very important, therefore, that the character of this very common fault should be exposed.

I. WHEN CONFIDENCE HAS BEEN REPOSED, TALE–BEARING IS SHAMEFULLY DISHONOURABLE. All of us admit in the abstract that it is mean and dastardly to betray confidence. But the practice is terribly frequent with people whose character should be proof against it. Of course, no man of principle would deliberately worm a secret out of an innocent, trusting friend for the very purpose of blazing it abroad. But there are cases in which the evil is less clearly recognized.

1. Confidence may be implied when it is not expressed. A man need not say in so many words that he is telling us a secret, and bind us over to keep silent by solemn promises, in order to put us under an obligation not to betray his confidence. If he evidently trusts us, calls us into his counsels as an exceptional privilege of friendship, and tells us what we know he would not wish us to make public, the duty not to repeat his words is scarcely less binding. If, through being admitted into a man’s house, we have discovered the skeleton in his cupboard, by accepting his hospitality, we are pledged not to reveal it.

2. Confidence may be betrayed through carelessness. If any one lends a jewel to a friend, he is required not only not to sell it, but not to leave it exposed to the danger of theft. Confidence is a jewel. It must be guarded. Should we through recklessness reveal what is entrusted to us, we are culpable. Two practical considerations:

(1) Do not be over-anxious to learn secrets. They bring with them painful, difficult obligations. Those people who are most careless in betraying confidence are generally most eager in their curiosity to pry into the affairs of their neighbours. Both habits imply a low moral tone.

(2) Be careful how you give confidence. This is not merely a maxim of prudence; it is a rule of charity, for the trust is an obligation, possibly a very arduous one. Why should you force it upon a friend, and so increase his burdens?

II. WHEN CONFIDENCE HAS NOT BEEN REPOSED, TALE–BEARING IS UNCHARITABLE.

1. It is unkind, even if nothing damaging to character is said. We may know many innocent things about a man which it would be highly unbecoming to make public. The modest will respect decency of soul as well as of body. The veil of mental reserve is a requirement which should distinguish the civilized man from the savage as much as the clothing of his body. One of the penalties of royalty is the exposure of private. and home life in “the fierce light that beats upon a throne.” Unhappily, this evil grows upon public characters; and the tendency of “society papers” to pander to idle curiosity with personal gossip about celebrities is one of the most unwholesome habits of our day.

2. It is often injurious when no harm is meant. The report is misunderstood, or it is unfairly judged by going forth without the lights and shares of accompanying circumstances, like a text without its context. Thus a deed appears harsh which would be condoned if the causes which led up to it were all known. Like a rolling snowball, rumour grows as it progresses through the world. The love of dramatic effect unconsciously colours the “simple, round, unvarnished tale,” till the author could no longer recognize it.

3. It is ungenerous when it is a true tale of guilt. We are not called to tell all the evil which we know of our neighbours. Charity would hide it. It is most inhuman to take pleasure in the vivisection of character. On the other hand, we must bear in mind that it is sometimes our duty to speak out unpleasant truths, as in bearing witness to a crime from obligations of justice, and in giving a servant’s character; untruthfulness in the latter case is dishonest, unjust to employers, and directly unfair to persons of good character by the depreciation of the value of truthful testimonials in the loss of confidence in all such documents.

In conclusion, see how injurious tale-bearing is to the tale-bearer.

1. It rouses retaliation. Who among us can defy the tongue of slander thus provoked?

2. It degrades the mind. Wordsworth has described the lowering influence of narrow personal talk in contrast with conversation on topics of larger, nobler interest

” Sweetest melodies

Are those that are by distance made more sweet.

Whose mind is but the mind of his own eyes,

He is a slavethe meanest we can meet.”

Pro 11:17

The merciful man

It would be our duty to be merciful if we suffered thereby, and indeed we can never be truly merciful solely from motives of self-interest, since genuine mercy must Spring from sympathy. Nevertheless, we sadly need all aids to righteousnessthe lower as well as the higher; and therefore it may be useful for us to consider how much it makes for our own profit that we should be merciful.

I. THE MERCIFUL MAN WILL OBTAIN MERCY FROM OTHER MEN. We never know in what straits the future may find us. Proud in our independence today, we may be in abject need before long, or at least in circumstances which make our welfare largely dependent on others. We are so much members one of another that it is not for our own good that we should injure one another. He is in the most precarious position who has provoked enemies by his cruelty. Let him beware of the turn of the tide of fortune. The tyrant calls forth the assassin. Employers who grind down their work people cause that very indifference to their interests of which they complain. If generosity wins friendship, surely it is a valuable grace. None love so much as they who have been forgiven much.

II. ONLY THE MERCIFUL MAN WILL OBTAIN MERCY FROM GOD. This is an absolute principle the importance of which is too little recognized. In the Old Testament God tells us that he desires “mercy, and not sacrifice” (Hos 6:6); i.e. that the practice of the former, rather than the offering of the latter, is the ground of acceptance by him. Christ signalizes mercy by giving it a place in the Beatitudes, and saying that the blessing of the merciful is that they shall obtain mercy (Mat 5:7); calls upon us to love our enemies (Mat 5:44); inserts in his model prayer one sole conditionthat God “forgives us our debts as we have forgiven our debtors” (Mat 6:12); and tells us that our offerings to God must be preceded by our forgiveness of men (Mat 5:23, Mat 5:24). Therefore the cruel man troubleth his own flesh, for he excludes himself from the enjoyment of God’s mercythe one essential of his eternal welfare.

“Consider this
That in the course of justice, none of us
Should see salvation: we do pray for mercy:
And that same prayer should teach us all to render
The deeds of mercy.”

III. THE MERCIFUL MAN Is BLESSED IN THE VERY EXERCISE OF MERCY.

1. The exercise of mercy is pleasing. The temptation to hatred promises a devilish pleasure; but it is a delusive promise. Once the passion is indulged, it works pain in the soul The expression of rage is no sign of pleasure. Cruelty makes a hell within, and peoples it with demons that torture the man himself even more than its victims. By a singular law of nature the exercise of mercy begins in the pain of self-sacrifice, but it soon bears fruit in inward peace and gladness.

2. The exercise of mercy is elevating and ennobling. Cruelty degrades the soul. Charity refines, exalts, sanctifies. The glory of God is in his mercy.

“Wilt thou draw near the nature of the gods?
Draw near them then in being merciful:
Sweet mercy is nobility’s true badge.”

Thus, to quote one more familiar saying of Shakespeare’s, we find that mercy

“Is twice bleas’d,
It blesses him that gives and him that takes.”

Pro 11:24

Meanness

The Book of Proverbs is sometimes accused of taking too low and worldly a view of conduct, and of giving undue importance to prudential, self-regarding duties. Whatever truth there may be in these chargesand no doubt the New Testament does describe so pure and lofty an ideal of life as to leave the morals of Solomon and his compeers in a decidedly inferior rankgives only the greater emphasis to those maxims of broad and noble character which are so clear and imperative as to claim attention even from moralists who observe the less exalted standards of character. Thus it is very significant that, with all its inferiority to Christianity, the ethics of the Book of Proverbs unhesitatingly and repeatedly condemns all meanness, and does honor to liberal habits. Even from a selfish and comparatively worldly point of view, meanness is shown to be a miserable mistake, and generosity a wise and profitable virtue. It is evident that high Christian principles would condemn meanness. It is interesting to see that the morals of the Proverbs are equally opposed to it.

I. MEANNESS IS UNPROFITABLE BECAUSE IT IS DISPLEASING TO GOD. Let us set this consideration first, as of highest importance. Too many leave it to the last or ignore it altogether. They calculate the consequences of their actions on narrow, earthly principles; possibly they inquire what view their neighbours may take of it. But God’s judgment on it they consider to be of little or no account. Yet surely, if there is a God at all, the first question should beHow far will our conduct be approved by him? If there is a providence that “shapes our ends,” schemes that ignore this leave out of account the most important factor in determining the final issue of events. If God is really overruling our life, and will mete out to us curse and blessing according to his view of it, the way in which he will regard it is no mere problem of idle speculation; it is the most pressing question of practical life, more important than all other things put together. Now, God does hate selfishness, greed, and meanness, and he loves unselfishness and generosity; he will therefore punish the one and reward the other.

II. MEANNESS IS UNPROFITABLE BECAUSE IT EXCLUDES US FROM THE SYMPATHY OF OTHERS. No vice is more anti-social. Even cruelty does not seem to sever the ties of friendship more thoroughly. Regarded only from a commercial point of view, it is shortsighted. The mean customer who strikes off the odd pence in the payment of a bill does this at the cost of checking all generosity in those who deal with him. The mean employer of labour saves a little by his grinding harshness, but he loses far more by provoking his workpeople to take no interest in their work. Meanness destroys those great pleasures and comforts of life which come from the love and friendship of our neighbours.

III. MEANNESS IS UNPROFITABLE BECAUSE IT FAILS TO SACRIFICE THE PRESENT FOR THE FUTURE. The mean farmer will not sow sufficient seed, and consequently he will reap a short harvest. In business men must launch out liberally if they are to make large returns. From the lowest up to the highest concerns of life, self-sacrifice and generosity are requisite for ultimate profit. We must be willing to give up earthly wealth for the heavenly inheritance. The miser who clutches at his gold when God claims it will fail to obtain the pearl of great price.

IV. MEANNESS IS UNPROFITABLE BECAUSE IT DEGRADES AND NARROWS THE SOUL. It is a vice that destroys all noble aspirations and all lofty aims. It dwarfs the spiritual stature. It shuts out visions of the infinite. It confines thought, affection, and desire to a miserable little world of worthless interests. In groping after the small gain that meanness idolizes, we lose all power of pursuing better things. The same meanness may be carried into religion, to our soul’s undoing. The pursuit of selfish salvation to the neglect of our duty to others overreaches itself. Whosoever desires to save his life, or his soul, will lose it. But in working for the good of others while forgetting our own advantage, we find our own soul most profited. “He that watereth shall be watered also himself.”

HOMILIES BY E. JOHNSON

Pro 11:1-11

The ways of honour and of shame

I. JUSTICE AND INJUSTICE IN COMMON THINGS. Jehovah delights in “full weight,” and abominates the tricky balance. This may be applied:

1. Literally, to commerce between man and man.

2. Figuratively, to all social relations in which we may give and receive. Work is only honest if thorough; if honest and thorough, it is religious. If principle be the basis of all our transactions, then what we do is done “unto the Lord, and not unto men.” If we are indifferent to principle in the common transactions of the week, it is impossible to be really religious in anything or on any day.

II. HAUGHTINESS AND MODESTY. Extremes meet. The former topples over into shame; the latter is lifted into the heights of wisdom.

1. No feeling was more deeply stamped on the ancient mind than this. Among the Greeks hubris, among the Romans insolence, designated an offence peculiarly hateful in the eyes of Heaven. We see it reappearing in the songs and proverbs of the gospel: “He hath brought down the mighty from their seat, and exalted them of low degree;” “Every one that. humbleth himself shall be exalted; but he that exalteth himself shall be abased.”

2. It is stamped upon all languages. Thus, in English, to be high, haughty, lofty, overbearing, are terms of censure; lowly, humble, terms of praise. In the German the words uebermuth, hochmuth, point to the same notion of excess and height in the temper.

3. At the same time, let us remember that the good temper may be counterfeited. Nothing is more easy than to suppose we have humbled ourselves by putting on a manner. Yet nothing is more detestable than the assumption of this particular manner. True humility springs from seeing ourselves as we are; pride, from nourishing a fanciful or ideal view of ourselves. Wisdom must begin with modesty; for a distorted or exaggerated view of self necessarily distorts our view of all that comes into relation with sell

III. RECTITUDE AND FAITHLESSNESS. (Verse 3.) The former means guidance, for it is a clear light within the man’s own breast; the latter, self destruction. As scriptural examples of the one side of the contrast, may be cited Joseph and Daniel; of the other, the latter, Saul, Absalom, Ahithophel, Ahab, and Ahaziah.

IV. RECTITUDE AND RICHES. (Verse 4; see on Pro 10:2.)

1. Riches cannot purchase the grace of God, nor avert his judgments.

2. Rectitude, though not the first cause of salvation, is its necessary condition. To suppose that we can be saved from condemnation without being saved from sin is a gross superstition.

V. SELF–CONSERVATIVE AND SELF–DESTRUCTIVE HABITS. (Verses 5, 6; comp. Pro 3:6; Pro 10:3.) Honesty and rectitude level the man’s path before him; wickedness causes him to stumble and fall. Straightforwardness means deliverance out of dangers, perplexities, misconceptions; while the eager greed of the dishonest man creates distrust, embarrassment, inextricable difficulty.

“He that hath light within his own clear breast
May sit in the centre and enjoy bright day;
But he that hides a dark soul and foul thoughts,
Benighted walks under the midday sun;
Himself is his own dungeon.”

(Milton.)

VI. HOPE AND DESPONDENCY IN DEATH. (Verse 7.) The former seems implied. If the Old Testament says expressly so little about a future life, some of its sayings may be construed as allusions to and indications of it. It is little that we can know definitely of the future life. But the least we do know is that hope is inextinguishable in the good man’s soul; it is its own witness, and “reaps not shame.” But despondency and despair are the direct result of wicked living. To cease to hope is to cease to wish and to cease to fear. This must be the extinction of the soul in the most dreadful way in which we can conceive it.

VII. THE EXCHANGE OF PLACES FOLLOWS MORAL LAW. (Verse 8.) The good man comes out of distress, and the evil becomes his substitute in sorrow. So with the Israelites and Pharaoh, a great typical example; so with Mordecai and Haman; with Daniel and his accusers. Great reversals of human judgments are to be expected; many that were last shall be first, and the first last.

VIII. THE SOCIAL PEST AND THE TRUE NEIGHBOUR. (Verse 9.) The pernicious power of slander. The best people are most injured by it, as the best fruit is that which the birds have been pecking at; or, as the Tamil proverb says, “Stones are only thrown at the fruit-laden tree.” The tongue of slander “out-venoms all the worms of Nile.” It spares neither sex nor age, nor helplessness. It is the “foulest whelp of sin.” It promotes nothing that, is good, but destroys much. Knowledge, on the other handin the form of sound sense, wide experienceif readily imparted, is a boon to all. And the best of boons, for gifts and charities soon lose their benefit, while a hint of wisdom lives and germinates in the mind in which it has been deposited.

IX. OBJECTS OF SYMPATHY AND ANTIPATHY. (Verse 10.) Gladness follows the success of the good and the downfall of the evil. The popular feeling about men’s lives, as manifested at critical periods of failure or success, is a moral index, and suggests moral lessons. There is a true sense in which the voice of the people is the voice of God. Compare the scene of joy which followed Hezekiah’s success in the promotion of true religion (2Ch 29:1-36, 2Ch 30:1-27), and the misery under Ahaz (2Ch 28:1-27); also the rejoicings on the completion of Nehemiah’s work (Neh 8:1-18); and for jubilation at evil men’s deaths, Pharaoh, Sisera, Athaliah (Exo 15:1-27; Jdg 5:1-31; 2Ki 11:13-20).

X. SOUND POLITICS AND PERNICIOUS COUNSELS. (Verse 11.) The blessing, i.e. the beneficial principles and administration of good and wise men exalt a city (or state). On the other hand, unprincipled counsels, even if temporarily successful, lead in the end to ruin. “It is impossible,” said Demosthenes, “O men of Athens, that a man who is unjust, perverse, and false should acquire a firm and established power. His policy may answer for once, may hold out for a brief period, and flourish marvellously in expectations, if it succeed; but in course of time it is found out, and rushes into ruin of its own weight. Just as the foundation of a house or the keel of a ship should be the strongest part of the structure, so does it behove that the sources and principles of public conduct should be true and just. This is not the case at the present time with the actions of Philip.” Compare the examples of Elisha (2Ki 13:14, etc.), Hezekiah, and Isaiah (2Ch 32:20-23), on the one hand; and the Babel builders (Gen 11:4-9) and the Ammonites (Eze 25:3, Eze 25:4) on the other; also Jer 23:10; Hos 4:2, Hos 4:3.J.

Pro 11:12-15

Social sins denounced

I. THE EFFECTS OF SOCIAL SIN. It dissolves mutual bonds of confidence, corrupts and disintegrates the social order and stability. In the mixed condition of human character and society there are elements of weakness and elements of strength. Our speech about others and behaviour to them tends either to bring out their weaknesses, so promoting discontent, suspicion, and distrust, or it. tends to bring out their good qualities, so promoting genial confidence and good will.

II. SOME EXAMPLES OF SOCIAL SINS. Great stress, as usual, is laid upon the tongue.

1. There is contemptuous talk about our neighbour. The art of depreciation is cruel to others, and moreover is, as the text says, senseless. What good can come of it? Of Byron’s poetry the great Goethe said, “His perpetual fault finding and negation are injurious even to his excellent works. For not only does the discontent of the poet infect the reader, but the end of all opposition is negation; and negation is nothing. If I call bad bad, what do I gain? But if I call good bad, I do a great deal of mischief. He who will work aright must never rail, must not trouble himself at all about what is ill done, but only do well himself. For the great point is, not to pull down, but to build up; and in this humanity finds pure joy.”

2. Still worse is open slander (Pro 11:13). Secret detraction is like an arrow shot in the dark, and does much secret mischief. Open slander is like the pestilence that rages at noonday. It sweeps all before it, levelling the good and bad without distinction. A thousand fall beside it, and ten thousand on its right hand. They fall, so rent and torn in their tender parts, as sometimes never to recover the wounds or the anguish of heart which they have occasioned (Sterne).

3. Independent counsels (Pro 11:14) are another source of social mischief. As when there was no king in Israel, and when every man did that which was right in his own eyes, and the people became the prey of their enemies (Jdg 2:19, seq.; Jdg 17:6; Jdg 21:25). The spiritual forces in a nation, the intelligence and honest patriotism of its rulers, are ever of more importance than wealth, fleets, or armies.

4. Rash undertakings. (See on Pro 6:1, seq.) To promise more than there is a reasonable prospect of performing; to enter imprudently into bargains, covenants, or treaties, not easy to abide by, yet involving disgrace and dishonour if broken. The serious penalties which follow acts of imprudence should instruct us as to their real sinfulness, The good intention is marred by the hasty or thoughtless execution.

III. SOME SOCIAL SAFEGUARDS.

1. Seasonable silence. (Pro 11:12.) As we are not to believe all we hear, so neither are we to speak all we know; to be cautious in believing any ill of our neighbour, and to be cautious in repeating what we do believe, are alike duties.

2. Kindly desire. “The honest man’s ear is the sanctuary of his absent friend’s name, of his present friend’s secret; neither of them can miscarry in his trust” (Bishop Hail).

3. Fulness of counsel. (Pro 11:14.) The “multitude of counsellors” implies association, conference, and cooperation. By the exchange of ideas we enrich, define, classify, or correct our own. The same subject needs to be looked at from opposite points of view, and by minds of different habit; and the just medium is thus arrived at.

4. Caution. (Pro 11:15.) Especially with reference to the incurring of responsibilties. To fetter or lose our freedom of action is to deprive ourselves of the very means of doing further good. One of the acts of benefaction is to contrive that neither the doer of the kindness shall be hampered by excessive responsibility nor the recipient of it by excessive obligation.

5. As the foundation of all, intelligence and lovethe inner light which fills the intellect with illumination and the heart with glowing affection. These are the sources of truth in friendship, safety in counsel, general usefulness to society.J.

Pro 11:16

The true grace of womanhood

Even as the mighty keep a firm hold upon their possessions, so does the virtuous woman watch over her chastity and honour, to guard it from assault.

I. THE PURITY OF WOMAN IS HER “HIDDEN STRENGTH” (Milton). “She that has that is clad in complete steel.”

II. IT IS HER CHIEF ORNAMENT. It clothes her amidst dangers with “unblenched majesty” and “noble grace.”

III. IT IS ROOTED IN RELIGION, FOUNDED LIKE MANLY TRUTH IN THE FEAR OF GOD.

IV. IT IS PRECIOUS IN THE SIGHT OF GOD.

“So dear to Heaven is saintly chastity,
That when a soul is found sincerely so.
A thousand liveried angels lackey her,
Driving far off each thing of sin and guilt,
And in clear dream and solemn vision
Tell her of things that no gross ear can hear.”

(Milton.)

J.

Pro 11:17

Religion and self-interest

The loving man does good to himself, while the cruel afflict their own souls. As examples of the former, see Joseph in prison (Gen 40:6), the Kenites (1Sa 15:6), David and the Egyptian slave (1Sa 30:11-20), David’s conduct to Jonathan (2Sa 9:7; 2Sa 21:7), Job praying for his friends (Job 42:10), the centurion and the Jews (Luk 7:2-10), the people of Melita to Paul (Act 28:1-10). For examples of the latter, see Joseph’s brethren (Gen 37:1-36.; Gen 42:21), Adoni-bezek (Jdg 1:6, Jdg 1:7), Agag (1Sa 15:33), Haman (Est 9:25).

I. RELIGION APPEALS TO THE WHOLE RANGE OF OUR MOTIVES, FROM THE LOWEST TO THE HIGHEST. We should cultivate the higher, but not ignore the lower.

II. TO DO GOOD TO OTHERS IS TO DO CERTAIN GOOD TO OURSELVES. We thus make friends, and they are a defence.

III. TO INJURE OTHERS IS CERTAINLY TO INJURE OURSELVES. Thus we make enemies. And “he that hath a thousand friends bath not one to spare; he that hath an enemy shall meet him everywhere.”J.

Pro 11:18

The principle of recompense

I. EVERY ACTION IS A SECONDARY CAUSE AND IS FOLLOWED BY ITS CORRESPONDING EFFECT.

II. THE EFFECT CORRESPONDS IN KIND AND IN DEGREE TO THE CAUSE.

III. HUMAN CONDUCT MAY THUS BE VIEWED AS A SOWING FOLLOWED BY REAPING WORK BY WAGES, ACTION BY REACTION.

IV. THE GAIN OF THE WICKED IS DECEPTION ILLUSORY. Illustrations: Pharaoh’s attempt to decrease Israel resulted in their increase and his own destruction. Caiaphas seeking by murderous expediency to save the nation brought about its ruin. The persecution of the Church at Jerusalem led to the greater diffusion of the gospel (Act 8:1-40.).

V. THE REWARD OF THE RIGHTEOUS IS STABLE AND SURE. Illustrations: The patient continuance in well doing of Noah, Abraham, Joseph. Compare the sowing of St. Paul in tears, e.g. at Philippi (Act 16:1-40), with his joyous reaping, as his Epistle to the Philippians witnesses. The reward is eternal“a crown of righteousness that. fadeth not away.” “What we weave in time we shall wear in eternity.”J.

Pro 11:19

The tendencies of conduct

I. ALL ACTIONS HAVE AN IMMEDIATE AND A REMOTE RESULT.

II. IT IS THE FINAL RESULT THAT MUST BE CONSIDERED IN ESTIMATING DIFFERENT COURSES OF CONDUCT.

III. THERE ARE TWO IDEAL TERMINI TO CONDUCTLIFE AND DEATH. An old proverb says, “We know not who live or die.” But we may know towards which issue certain habits are tending.

IV. TENACIOUS RECTITUDE IS THE WAY OF LIFE; BLIND PURSUIT OF THE OBJECTS OF PASSION, THE WAY TO DEATH.J.

Pro 11:20

The Divine view of the oppositions in conduct

I. GOD VIEWS PERVERSITY WITH DISPLEASURE. Moral perversity is analogous to physical deformity; the line is crooked when it should be straight.

II. HE VIEWS RECTITUDE WITH DELIGHT. The morally right is the aesthetically beautiful. The true, the beautiful, and the good are one in God, and he can only delight in that which reflects himself. Hence his delight in the well beloved Son, and in all who are conformed to his image.J.

Pro 11:21

Inevitable doom and certain escape

I. A SOLEMN ASSEVERATION OF DOOM. The first words should be rendered, “The hand upon it!” referring to the custom of striking hands in a compact, and meaning the same as “My word for it!” Experience, the laws of nature, the assurances of God’s prophets, the voice of conscience, all ratify this doom; the sinner must meet his fate, and there is no ultimate deliverance.

II. AN ASSURANCE OF SAFETY. The generation of the righteous, i.e. all that belong to that class, will escape from affliction, distress, condemnation, all woes that belong to time; for his refuge is in the eternal arms. If exiled from earth, it is to find a home in the bosom of God.J.

Pro 11:22

Beauty ill set off

The comparison of the gold ring in the swine’s snout suggests the idea of glaring incongruity. And the like is the incongruity between beauty and impurity in woman.

I. THE SOURCE OF OUR DELIGHT IN PHYSICAL BEAUTY IS THAT IT EXPRESSES MORAL WORTH. Philosophers have always found it impossible to define the beautiful as an object. Analysis at last results in thisthat in every beautiful object we detect an analogy to some perception in our own minds. It is a visible presentation of spiritual beauty.

II. OUR DISPLEASURE IN THE ASSOCIATION OF PHYSICAL BEAUTY WITH MORAL WORTHLESSNESS ARISES FROM THE PRESENCE OF A CONTRADICTION. And the mind is made to love harmony.

III. THUS WE HAVE A WITNESS IN OURSELVES THAT GOD DESIGNED BEAUTY AND VIRTUE TO BE INDISSOLUBLY UNITED. As the sign and the thing signifiedthe body and the soul. Sin ever puts asunder what God has joined, and all vice is incongruous with the beauty of his world.J.

Pro 11:23

Wishes and hopes

The wishes of the righteous are only good, for God prospers and fulfils them; but the hope of the wicked is extinguished in calamity (the wrath of God).

I. WISHES AND HOPES HAVE A CERTAIN POWER TO FULFIL THEMSELVES. (See Mozley’s fine sermon on this subject.)

II. THE REGULATION OF THE WISHES IS AN IMPORTANT PART OF SELF–DISCIPLINE.

III. TO WISH AND TO HOPE FOE NOTHING BUT THE BEST (IN ACCORD WITH THE WILL OF GOD) IS AN INSURANCE AGAINST DISAPPOINTMENT.

IV. SELFISH HOPES LEAD TO UNANSWERED PRAYERS AND TO BITTER CHAGRINS.J.

Pro 11:24-26

The narrow and the large heart

I. THRIFTY SPENDING. All wise outlay of money is a form of thrift, The increase of capital depends upon the observance of certain laws and rules of prudence; and the prudence which enables to amass enables also to spend. Spending in works of benevolence is seldom known to impoverish a man, for it is seldom disjoined from calculation and economy in personal habits. But whether we can trace out the manner of the connection in every instance or not, it is real and profound. Wise distribution is the condition of steady increase. In the highest point of view benevolence is a “lending to the Lord.”

II. UNTHRIFTY SAVING. Niggardliness tends to poverty, because it stints the energies. It springs from a false view of the value of money, or an exaggerated view. The true source of happiness, as of wealth, lies at last in the will, its energy, its industry. He who has so little faith in this as to put all his reliance on the mere means of living, may well become poor outwardly, as he certainly is inwardly.

III. THE SATISFACTION OF DOING GOOD. Here, again, we must look to the reflex effect of actions, The indirect results are the wider and the more important. From every free forth-going of the heart in acts of love and kindness there is a certain return into the heart. It is not sufficiently considered that whatever gives expansion to the mindlarge views, broad sympathiesis so much gain in actual power. And again, that we cannot directly do much towards the removal of our own troubles, but obliquely may quell or diminish them by aiming at removing the troubles of others. Fulness of interests in the heart will not give room for grief to gnaw.

IV. SELFISHNESS AND GENEROSITY IN COMMERCE. (Pro 11:26.) In time of dearth the avaricious proprietor, keeping back his corn to secure a higher price, brings down upon himself curses; while he who thinks of humanity more than of personal profit earns the blessings of the poor. The maxim that “business is business” is true, but may be pushed too far. If a trader profits by a war or scarcity, that is an accident; but it is not an accident, it is a crime, if he votes for war or interferes with the natural action of the market with a view to personal gain. If the same conditions of trade make the man rich which impoverish the many, he will feel it to be his duty to give the more out of his abundance.J.

Pro 11:27-31

Temporal and eternal contrasts

I. MEN FIND WHAT THEY SEEK. (Pro 11:27.) The favour of God, which includes all the elements of happiness by well doing, or sorrow by ill-doing. This law of antecedence and consequence in moral things, thus so reiteratedly pressed upon us, cannot be too constantly before the mind. Every moral action is a prophecy before the event; every moral result, a fulfilment of a previous prophecy.

II. THE CAUSES OF DECAY AND OF PROSPERITY. (Pro 11:28.) Trust in riches leads to moral downfall (comp. Pro 10:2; Psa 49:6, Psa 49:7). By trust in riches is meant the habit of depending on them and their accessoriesluxury and easeas the main good in life. It is in this sense that “riches slacken virtue and abate her edge.” The laxity and dissoluteness of the mind may well be compared to the limp and falling leaf. He, on the other hand, whose trust is in spiritual resourcesthe treasures of the kingdom of Godis like a tree full of sap; his foliage is abundant; his leaf ever green (Palm 92:13; Isa 66:14).

III. THE RETRIBUTION OF GREED AND OPPRESSION. (Pro 11:29.) The man who “troubles his house” is the close-fisted and greedy, who in his covetousness keeps his household upon scant fare or withholds from them their due pay (Pro 15:27). Ahab is thus charged by Elijah as a “troubler of Israel” (1Ki 18:17, 1Ki 18:18). But he reaps the wind, i.e. nothing from his misplaced care and exertion (Isa 26:14; Hos 8:7). Nay, he so comes down in the scale as actually often to fall into slavery to just and merciful lord (Pro 11:24). These reversals in human lifemore marked or easily observable, perhaps, in ancient times than with ourselvesremind men of a superior judgment, which constantly revises and corrects the short-sighted and superficial judgments of men.

IV. THE PRODUCTS OF RIGHTEOUSNESS. (Pro 11:30.) All that the good man says and does becomes a source of blessing and life (a “tree of life”) to many. He exercises an attractive power, and gathers many souls to his side for the service of God and the cause of truth.

V. THE CERTAINTY OF RECOMPENSE. (Pro 11:31.) This may be taken as an argument from the greater to the less. The sins of the righteous do not escape chastisement; how much less those of men unreconciled to God! “If the righteous scarcely be saved, where shall the ungodly and the sinner appear?” (1Pe 4:18).J.

HOMILIES BY W. CLARKSON

Pro 11:1

(See homily on Pro 16:11, including Pro 20:10-23.)C.

Pro 11:2

(See homily on Pro 16:18.)C.

Pro 11:3-5, Pro 11:8-11, Pro 11:19, Pro 11:20, Pro 11:28, Pro 11:31

The pricelessness of integrity

We have here a view of the exceeding worth of moral integrity, or of righteousness; we see what, in the judgment of the wise, it will do for its possessor. It will

I. DIRECT HIS WAY. “The integrity of the upright shall guide them; the righteousness of the perfect [i.e. the upright] shall direct his way” (Pro 11:3-5). And we read. (Pro 10:9) that “he that walketh uprightly walketh surely.” The man who honestly and earnestly seeks guidance of God will find what he seeks; he will know what he should do, and whither he should go, and how he should act, in the various relations of life. Instead of moving onwards and backwards, instead of inclining this way and that, he will walk straight on in the highway of justice, purity, devotion. And he will walk “surely.” It is not in the way of holiness that the snares of sin or the stumbling blocks of folly are scattered about.

II. DELIVER HIM IN DANGER OR DISTRESS. (Pro 11:4, Pro 11:8, Pro 11:9.) “Many are the afflictions” even “of the righteous,” but “the Lord delivereth him,” etc.; “Unto the upright there ariseth light in the darkness” (Psa 112:4). Righteousness brings deliverance in many ways.

1. It secures the favour, and thus the merciful interposisition, of the Almighty.

2. It commands the esteem, and thus the succour, of the good and true.

3. It confers mental and physical vigour on its subjects, and makes them strong for the day of peril and of need.

4. It endows with those moral qualitiesconscientiousness, consciousness of rectitude, courage, patience, hopefulness, perseverancewhich lead to victory.

III. MAKE HIM THE SOURCE OF ENLARGEMENT TO OTHERS. “The city is exalted” (Pro 11:11). Every man is something the better for the integrity of his neighbor; and the contribution of many righteous men to the exaltation and enlargement of the city, or the Church, or the society, is very great. They are the salt which preserves it; they are the fountain and the garner which supply its need and minister to its strength.

IV. PROMOTE HIS PROSPERITY. (Pro 11:28, Pro 11:31.) As a rule, upon the whole, the righteous man will prosper and be recompensed “on the earth.” Sobriety, purity, justice, prudence; in fact, integrity conducts to well being now and here.

V. SECURE FOR HIM THE GOOD PLEASURE OF THE HIGHEST. (Pro 11:20.) What a recompense is this”to be a delight unto the Lord,” to “have this testimony, that he pleases God”! What a reward of the purest and most enduring kind to the Christian man, that he is “pleasing Christ,” is living every day in the sunshine of his Lord’s approval!

VI. ISSUES IN THE FULNESS OF LIFE. “He that is steadfast in righteousness shall attain unto life.”

1. Unto the fulness of spiritual life below; nearness of access to God; a real approval by God and of delight in him; constancy of service rendered unto him; growing likeness to his Divine spirit and character.

2. Unto the fulness of eternal life hereafter.C.

Pro 11:7-10

(latter part)

Two sad aspects of death

Death is the most unwelcome of all themes for human thought, certainly for the thought of the wicked. Yet has he special reason for considering its approach. For it is likely to arrive sooner than if he were righteous. As we read in this chapter, “Righteousness delivereth from death” (Pro 11:4); on the other hand, “The wicked shall fall by his own wickedness” (Pro 11:5). “The wages of sin is death,” and every departure from rectitude is a step towards the grave. But how melancholy a thing is the death of the wicked! It means

I. A MELANCHOLY EXTINCTION. Not, indeed, of the man himself, but of his work and of his hope. When the wicked dies, everything, except, indeed, the evil influences he has created and circulated, comes to a dreary end. His expectation, his hope, perishes. He can take nothing that he has toiled for into that other world which he is entering. All his laborious exertion, his elaborate contrivances, his selfish schemes, his painful humiliations, come to nothing; they are buried in the grove. He may have a powerful and well stored mind, hut he has cherished no desire, has entertained no ambition which reaches beyond the horizon of mortal life, and with the stopping of his heartbeat, every imagination of his spirit perishes; there is an untimely and utter end of all his brightest hopes. A sad and dismal outlook for a human spirit! How great and how blessed the contrast of a good man! His largest hopes are then on the point of being realized; his purest and brightest expectations are about to be fulfilled. This earth is, more or less, the scene of disappointment; but in the country whose bourne he is about to cross, he will find himself where

“Trembling Hope shall realize
Her full felicity.”

II. A PAINFUL RELIEF. “When the wicked perish, there is shouting.”

1. It is bad enough when a man’s death is only felt by a very few souls. With the many opportunities we have of connecting ourselves honourably and attaching ourselves strongly to our fellows, we ought to be so much to our neighbours, that when we pass away there will be many to regret us and to speak with a kindly sorrow of our departure. Poor and fruitless must that life have been when this is not so.

2. It is seriously sad when a man’s death excites no regret; when “the mourners” do not mourn; when the only thing that is real about the funereal scene is the drapery of woe. It is a pitiful thing when Christ’s minister cannot pray for Divine comfort, because, though there are those who are bereaved, there is none that is afflicted.

3. It is a most melancholy thing when a man’s death is felt to be a positive relief; when, as he is borne to the grave, those who knew him cannot help being glad that one more root of mischief is plucked up, one more source of sorrow taken away. That a man, created to be a light, a refuge, a blessing, a brother, a deliverer, should be put away with a feeling in every one’s heart of gladness that he will be seen no more, put out of sight with the sentiment that the sooner he is forgotten the better,this is sad indeed. What, then, is

III. THE CONCLUSION OF THE WISE? It is this: “Let me die the death of the righteous.” But the disappointing career of the author of these words (Num 23:10; Jos 13:22) should be a solemn warning and a powerful incentive to form the firm resolution to live the life of the righteous, lest, as in Balaam’s case, death should overtake us when we are in the ranks of the enemy.C.

Pro 11:17

Honourable self-love; the effect of conduct on character

Our great temptation, and therefore our great peril, is to look at all things in a selfish light; to ask ourselves, concerning each event as it unfolds itselfHow will it affect me? This is very far indeed from the spirit of Christ; his spirit is that of unselfishness, of generous regard for the welfare of others. To bear one another’s burdens is to fulfil his law and to reproduce his life. Yet is there one respect in which we certainty do well to consider ourselves. We do well to pay very particular attention to the effect of our conduct on our own character, to ask ourselvesHow are these actions of mine telling on my manhood? Are they building up, or are they causing to crumble and decay? The consideration is twofold.

I. THE INJURY WE MAY DO OURSELVES, ESPECIALLY BY UNKINDNESS. “He that is cruel troubleth his own flesh.” Habitual cruelty does even more harm to itself than to its victim. That indeed is bad enough; for it is not only the present suffering which is inflicted by it; it is the diseased sensitiveness and the abjectness of spirit; it it the loss of courage and of confidence and of hopefulness that is left behind, which is the deepest and the darkest mark of cruelty on the object of it. But worse than ever, this is the moral injury which cruelty does to itself. It not only

(1) calls down the strong condemnation of man, and

(2) draws forth the strong rebuke and penalty of God;

(3) it indurates the soul of the sinner. It makes him shockingly insensitive to human suffering. It may go so far as to cause him to take a savage and a diabolical delight in inflicting and in witnessing it. Thus it drags a man down to the very lowest levels. And what is true of cruelty, or of unkindness which very soon becomes cruelty, is true in other ways of other sins. All wrong doing, falsehood, dishonesty, lasciviousness, profanity, covetousness, intemperance, makes its mark and leaves its stain upon the soul of the evil doer; and the further he goes and the deeper he continues in sin, the deeper is the mark and the darker and broader is the stain.

II. THE BLESSING WE MAY BRING UPON OURSELVES, ESPECIALLY BY KINDNESS. “The merciful man doeth good to his own soul.” Mercy may here stand for any form of kindness or of goodness of heart. It will include kindliness of manner, generosity of disposition, practical helpfulness, pity for those who suffer or are sad, patience with the erring and the froward, magnanimity under ill treatment, considerateness toward the weak and the unprivileged. All these forms of “mercy” bring a blessing to the merciful heart. They secure the appreciation and the affection of the best among men; they gain the approval and benediction of God. And they react with most valuable benignity on the heart itself. They contribute to:

1. A tenderness of spirit, a responsiveness of heart, which allies us very closely to our Divine Lord.

2. An excellency and even nobility of action which makes us “the children of our Father in heaven” (Mat 5:45).

3. A breadth of sympathy and largeness of view which make us ourselves truly wise and worthy in the sight of God.C.

Pro 11:21

Divine providence

“Reckonest thou this, O man, who doest such things, that thou shalt escape the judgment of God?” (Rom 2:3). No doubt men do indulge the thought that they will do wrong things with impunity; that, though others suffer, yet will they succeed in eluding justice; that they will have shrewdness enough to stop at the right point and to save themselves from the penalty of indiscretion. Sin is deceitful, and it imposes on its victims with strong and fatal delusions.

I. THE CERTAINTY THAT SIN WILL SUFFER. “Though hand join in hand, the wicked shall not be unpunished.”

1. How impotent must mere numbers be against the decision and the action of the Almighty! There is a certain sense of security that men have in being a part of a large multitude. But it is a false sense. What do numbers avail against the action of the elements of nature, or against the outworking of the laws which determine the well being and ill-being of the soul?

2. Confederacies of evil men are confessedly insecure. “Hand may join in hand;” the covetous, the dishonest, the violent, may combine; but in the heart of evil there are the seeds of unfaithfulness and treachery; and the alliance will break down in time. Sin carries in its folds the germ of its own undoing.

3. Against the continued success of sin many forces are combining.

(1) All honest and true men have a direct and strong interest in deposing and dishonoring it.

(2) It usually inflicts on some one man, or family, or city, an injury which calls forth an intense and invincible resentment.

(3) It has within it the elements of physical and moral weakness, which are sure to be developed in time.

(4) It is always open to the accusation of conscience and to consequent exposure.

(5) It must move and even hasten towards utter demoralization and the loss of all that is most worth keeping.

(6) It has against it the decree and the overruling action of the Holy One (Psa 34:16; and text). Sin never is absolutely unpunished, even when it imagines that it is; and it never remains unpunished, though it may seem to have excellent chances of escape. The judgment of God will overtake it in time.

II. THE HOPE OF THE RIGHTEOUS. “The seed of the righteous shall be delivered.” “The generation of the upright shall be blessed” (Psa 112:2). Even if God allows a men to go on long without the proof of his Divine favour, yet will he not withhold his blessing. It will come upon the children, if not upon the upright man himself. And who is there that would not be more than willing that God should bless him through his offspring? To clothe them with honour, to satisfy them with substance, to deliver them in their time of trouble, to make them citizens of the kingdom of Christ, to employ them as ambassadors of Christ,is not this a meet ample and rich reward for ill our personal fidelity? If God blesses us in our children, we fire blessed indeed.C.

Pro 11:24-26

Expensive economy, etc

We am accustomed to speak as if the man who spends freely is a spendthrift, and as if the man who restrains his hand is on the way to wealth. But if that is our thought, we am often and much mistaken. There is an

I. EXPENSIVE ECONOMY. “There is that withholdeth,” etc.

1. If we keep back the wage that is due to the workman, we shall miss the blessing that goes with justice, and suffer the curse which attends injustice (Jas 5:1 4).

2. If we keep back the corn we should sow more plentifully, or the strength we should expend more liberally, or the mental power we should employ more patiently and systematically, we shall reap less bountifully, we shall make less profit, we shall do less work in the spiritual sphere. “He that soweth sparingly shall reap also sparingly” (2Co 9:6).

3. If we shut up our thought and our care to our own heart, or even our own home, we shall lose all the harvest of love and blessing we might reap if we did not withhold ourselves from those outside our door. It is a poor economy, indeed, that hides its talent in a napkin.

II. PROFITABLE EXPENDITURE. There is a bound beyond which we should not go in putting forth our resources, physical, pecuniary, mental, spiritual What that limit is every one must decide for himself. Regard should certainly be had to the preservation of health and to the necessity for replenishment. But we may often wisely and rightly go very much further than we do; and if we did we should find that we were liberally repaid. Our scattering would mean increase, our liberality would mean nourishment, our endeavour to enrich others would result in our own growth and ripeness; watering them, we should ourselves be watered. This is true of:

1. Human sympathy and love. The friendly man makes many friends; and to have true friends is to be blessed indeed.

2. The energetic pursuit of our vocation, whatever it may be. It is the man who throws his full energies into his work who is repaid in the end.

3. Generous helpfulness. Give money, time, thought, counsel, whatever you have to give, unto those who need it, unto the young, the ignorant, the baffled and beaten, the unfortunate, the slain in life’s battlefield; and there shall come back to you that which will be far more valuable than anything or all that you have expended. There shall come to you

(1) the smile of that Divine Saviour who gave himself for us, who, though he was rich, for our sake became poor;

(2) the gratitude of those whom you serve, afterwards and yonder if not now and here;

(3) spiritual enlargement,the “soul will be made fat,” the heart will expand, and Christian graces of many kinds and of much beauty will make their home there.

III. THE SUPERIOR CLAIM. (Pro 11:26.) A man has a right to do the best he can for himself; the best, even, for his own purse, though that is saying something very different and much less. But this right may soon be traversed. It is so crossed when a man cannot go any further without injuring his brethren; that bars his way; obligation limits claim. In other words, the claim of our fellow men is greater far than that of our individual self. When the people are lacking bread, we may not hold back our corn. God has given us our powers and our resources, not that we may build up a fortune, but that we may be of true service in a world which is full of need. To grow rich is not at all necessary to any one, and proves to be a curse to multitudes; to feed the hungry, to minister to want and sorrow, to still the cry of pain or perishing, to make glad the heart and bright the life,that is the real privilege and heritage of man.C.

Pro 11:30

Wisdom’s brightest crown and hardest task

“He that winneth souls is wise.” Wisdom does many things for us; but we shall find

I. ITS BRIGHTEST CROWN in the souls that it wins, Wisdom wins wealth, honour, friendship, knowledge; acquaintance with men and with nature; high position and commanding rule; the gratification that attends achievement. Wisdom makes great changes in the face of nature, and effects great results in the organization of men. But the crown which it wears is its beneficent work in human souls. “He that winneth souls is wise” indeed. For to do that is:

1. To arrest a stream of evil influence, the full outflow and consequence of which it is impossible to estimate.

2. To originate a stream of holy and helpful influence, the growing and widening range of which we cannot imagine.

3. To turn back a human spirit from a course which leads downward to an opposite course which leads homeward and heavenward; it is to change the direction of one in whom are boundless capacities of accomplishment and of endurance, and to change it permanently for the better.

4. It is to give joy of the purest kind to hearts of the greatest worth, and satisfaction to the Divine Saviour himself (see Jas 5:19, Jas 5:20). It is wisdom’s brightest crown; but it is also

II. ITS HARDEST TASK. He that winneth souls must be, or needs to be, wise indeed; for he has a very great thing to do. He has:

1. To oppose himself to he knows not what supernatural hostilities (Eph 6:12).

2. To do battle with human obduracy and the evil spirit of procrastination.

3. To contend with the spiritual blindness and insensibility which are the sad consequence of long disloyalty.

4. To baffle the arts of false friendship and overcome the blandishments of an evil world.

5. To silence the deceitful voices which whisper to the awakened soul that there is no need to render an immediate and wholehearted decision; and thus to lead it to a full surrender to Christ and to his service.

6. To persuade to a life of earnest and habitual devotion and holy usefulness. The practical lessons of the text are:

(1) That we cannot expend ourselves too lavishly in the great work of winning men to Jesus Christ. There is no room for extravagance here.

(2) That we have need to put forth our whole strength to gain so great a victory.

(3) That when we have done all we can do we must remember that nothing is accomplished without the influence which is from above.C.

Fuente: The Complete Pulpit Commentary

Pro 11:1. A false balance, &c. See Lev 19:35. This rule may hold, not in commerce only, but also in our judgments, and in our whole conduct towards 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.

Fuente: Commentary on the Holy Bible by Thomas Coke

b) Comparison between the good results of piety and the disadvantages and penalties of ungodliness

Proverbs 11-15

) With reference to just and unjust, benevolent and malevolent conduct towards ones neighbor

Proverbs 11

1A false balance is an abomination to Jehovah,

but a true weight is his delight.

2Pride cometh, then cometh shame,

with the humble is wisdom.

3The integrity of the upright guideth hem,

the perverseness of the ungodly shall destroy them.

4Riches profit not in the day of wrath,

righteousness delivereth from death.

5The righteousness of the upright maketh smooth his way,

by his wickedness doth the wicked fall.

6The integrity of the upright delivereth them,

by their transgressions shall the wicked be taken.

7With the death of the wicked (his) hope cometh to nought,

the unjust expectation hath perished.

8The righteous is delivered from trouble,

the wicked cometh in his stead.

9The hypocrite with his mouth destroyeth his neighbor,

by the knowledge of the righteous shall they (he) be delivered.

10In the prosperity of the upright the city rejoiceth,

at the destruction of the wicked (there is) shouting.

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

by the mouth of the wicked it is destroyed.

12He that speaketh contemptuously of his neighbor lacketh wisdom,

a man of understanding is silent.

13He who goeth about as a slanderer revealeth secrets,

he who is of a faithful spirit concealeth the matter.

14Where there is no direction the people fall,

in a multitude of counsellors is safety.

15He shall fare ill that is security for a stranger,

whoso hateth suretyship liveth in quiet.

16A pleasing woman retaineth honor,

strong men retain riches.

17A benevolent man doeth good to himself,

the cruel troubleth his own flesh.

18The wicked gaineth a deceptive result,

he that soweth righteousness a sure reward.

19He that holdeth fast integrity (cometh) to life,

he that pursueth evil to his death.

20An abomination to Jehovah are the perverse in heart,

they that walk uprightly His delight.

21Assuredly (hand to hand) the wicked goeth not unpunished,

the seed of the righteous is delivered.

22A jewel of gold in a swines snout,

(and) a fair woman that hath lost discretion.

23The desire of the righteous is good only,

the expectation of the wicked is (Gods) wrath.

24There is that scattereth and it increaseth still,

(there is) that stinteth only to poverty.

25A liberal soul shall be well fed,

he that watereth others is also watered.

26Whoso withholdeth corn the people curse him,

blessings (come) upon the head of him that selleth it.

27He that striveth after good seeketh favor,

he that searcheth for evil, it shall find him.

28He that trusteth in his riches shall fall,

as a green leaf shall the righteous flourish.

29He that troubleth his own house shall inherit wind,

the fool shall be servant to the wise in heart.

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

the wise man winneth souls.

31Lo, the righteous shall be recompensed on earth,

much, more the ungodly and the sinner.

GRAMMATICAL AND CRITICAL

Pro 11:2. is given by Bttcher, 950, 1, as an example of the Perfectum relatitvum, the precise time being a matter of indifference. The Imperf. that follows is then a contingent tense describing a normal consequence, 980 B.]

Pro 11:3. , to be read with the Kri. [Bttcher, in explaining forms like this, of which he adduces a considerable number, 929, , refers to but rejects the old explanation which makes the an older form of the 3d personal prefix (from the pronoun ), and regards it as representing in the view of the K,thibh the conjunction , an error which is here corrected in the Kri.]

Pro 11:15. in is probably not Infin. abs. Kal. (which should be ), but a substantive, here used adverbially and attached to the reflexive Future Niphal to strengthen the idea. [Fuerst, while giving as an intransitive Infin. abs., also suggests that it may be a noun, giving it however the place and power of a masc. and not a neuter, and making it the subject, der Schlechandelnde,=he that manages ill.]

Pro 11:25. is either to be taken as the Imperf. Hophal of =, or by change of pointing to be read and this is then to be regarded as another form of (Hitzig; comp. Ziegler and Elster).

EXEGETICAL

1. Pro 11:1-11. Eleven proverbs on the value of a just demeanor towards ones neighbor, and on the curse of unrighteousness.With Pro 11:1 comp. Pro 20:10; Pro 20:23, and also Meidanis collection of Arabic proverbs, III., 538, where the first member at least appears, and that too expressly as a proverb of Solomon.A true weight, lit., a full stone; comp. Deu 25:13, where in like manner signifies the weight of a balance.

Pro 11:2. Pride cometh, then cometh shame;lit., there hath come pride, and there will come shame, i.e., on the proud; comp. Pro 16:18; Pro 18:12.But with the humble is wisdom.That wisdom, namely, which confers honor (Pro 3:16; Pro 8:18). The humble, derived from , which in Chaldee signifies to conceal, denote strictly those who hide themselves, or renounce self (, ).

Pro 11:3. The (faithlessness of the false) perverseness of the ungodly destroyeth them.Destroyeth,from the root which means violently to fall upon and kill, and not merely to desolate (comp. Jer 5:6). should in accordance with the Arabic be explained either by falseness, perverseness (as ordinarily), or with Hitzig trespass, transgression.

Pro 11:4. In the day of wrath, viz., the Divine wrath and judgment; comp. Zep 1:18; Eze 7:19; Job 21:30. With reference to the general thought comp. Pro 10:2.

Pro 11:5-6 are exactly parallel not only each to the other, but also to Pro 11:3. Comp. also Pro 3:6; Pro 10:8.And by their lusts are the wicked taken.Literally, and by the lusts (cravings as in Pro 10:13) of the wicked (false) are they (the wicked) taken; the construction is the same therefore as in Gen 9:6; Psa 32:6; comp. also Pro 11:3.

Pro 11:7.A further development of the idea in the second clause of Pro 10:28.The unjust expectation.Lit., the expectation of depravities, of wickedness ( plur. of ). Most interpreters regard the noun here as an abstract for a concrete: the expectation of the ungodly, the wicked [so De W., E. V., H., N., M., W.]. Ewald interprets it in accordance with Hos 9:4 by sorrows (continuance of sorrow); others in accordance with Isa 40:26, render it by might. In support of our interpretation see Hitzig on this passage. [Fuerst suggests that the form may be participial from the verb with the signification the troubled, the sorrowing, and Bttcher, 811, 3, deriving it as a participial form from , reaches the same meaning; this is also Stuarts view, while Kamph. agrees with our authorA.] The antithesis in idea between the first and second clauses which is lacking in this verse, the LXX attempts to supply by reading in the first clause when the righteous man dieth, hope doth not perish ( ); they thus put the hope of the righteous reaching beyond death in contrast with the hopeless end of the life of the ungodly. This thought the original text certainly does not express; but immortality and a future retribution are yet presumptively suggested in the passage, as Muntinghe, Umbreit, Lutz (Bibl. Dogmatik, p. 100, etc.) and others have correctly assumed. Comp. the Doctrinal notes.

Pro 11:8. The righteous is delivered from trouble, etc.This proposition presented so conclusively cannot be the result of experimental observation, but only the fresh, vigorous expression of faith in Gods justice, such as believes where it does not see (Elster).

Pro 11:9. The flatterer (hypocrite) with his mouth destroyeth his neighbor.For the verbal explanation of which, according to the old Rabbinical tradition, and according to the Vulgate, denotes a hypocrite (Vulg., simulator), comp. Hitzig on this passage. He moreover needlessly alters this first clause in harmony with the LXX (in the mouth of the hypocrite is a snare for his neighbor), and gives to the second member also a totally different form; and in the misfortune of the righteous do they rejoice.By the knowledge of the righteous are they delivered;they, i.e., his neighbors; the sing, his neighbor, which is altogether general, admits of being thus continued by a verb in the plural. The meaning of the verse as a whole is By the protective power of that knowledge which serves righteousness, they are delivered who were endangered by the artifices of that shrewdness which is the instrument of wickedness (Elster).

Pro 11:10. In the prosperity of the upright. , an infinitive construction; literally, when it goes well to the righteous, as in the second clause , in the perishing, when they perish. Comp. Pro 29:2.Hitzig strikes out this verse mainly to secure again within Pro 11:4-11 a group of seven proverbs, as before in Pro 10:29 to Pro 11:3, but without being able to allege any ground whatever of suspicion that is really valid.

Pro 11:11 gives the reason why the population of a city rejoices at the prosperity of the righteous and exults at the downfall of the wicked.By the blessing of the righteous is the city exalted,i.e., by the beneficent and salutary words and acts (not by the benevolent wishes only) of the righteous (literally, the straight, true, straightforward) is the city raised to a flourishing condition and growth, exaltabitur civitas (Vulg.). Not so well Elster: is the city made secureas if the idea here related to the throwing up walls of defence.

2. Pro 11:12-15. Four proverbs against talkativeness, a slanderous disposition, foolish counsel and thoughtless suretyship.He that speaketh contemptuously of his neighbor.This is the rendering here required to correspond with the antithesis in the second clause; comp. Pro 14:21; Pro 13:13. [The E. V. and Holden invert this relation of subject and predicate, while De W., K., N., S., and M. agree with our author in following the order of the originalA.]

Pro 11:13. He that goeth about as a slanderer betrayeth secrets.With this expression, to go tattling, to go for slander, comp. Lev 19:16; Jer 9:3. With the expression , revelavit arcanum, to reveal a secret, comp. Pro 20:19; Pro 5:9; Amo 3:7. That not this babbler of secrets is subject of the clause (Hitzig), but he that goeth slandering, the parallel second clause makes evident, where with the slanderer is contrasted the faithful and reliable, and with the babbler the man who concealeth the matter, i.e., the secret committed to him. Comp. Sir 27:16.

Pro 11:14. Where there is no direction.For this term comp. Pro 1:5.In the multitude of counsellors there is safety.This thought recurring again in Pro 15:22; Pro 24:6, is naturally founded on the assumption that the counsellors are good and intelligent persons, and by no means conflicts with the conditional truth of the modern proverb, Too many cooks spoil the broth; or this, He who asks long errs long, etc.

Pro 11:15. He shall fare ill that is surety for a stranger.Ill, ill does it go with him,ill, very ill will he fare,ill at ease will he be, etc. Instead of who is surety, etc., the original has literally if one is surety, etc.With the second clause comp. remarks above on Pro 6:1 sq. Instead of (partic.) we ought probably to read here (subst.) (Hitzig), or to take the plural participle in the sense of the abstract striking hands (instead of those striking hands). Thus, e.g., Umbreit. Not so well the majority of commentators (Ewald, Bertheau, Elster, among others), who read he that hateth sureties, i.e., who will not belong to their number, who avoids fellowship with such as lightly strike hands as sureties, who therefore does not follow their example.

3. Pro 11:16-23. Eight proverbs of miscellaneous import, mostly treating of the blessing that attends righteousness and the deserved judgment of impiety.A gracious woman retaineth honor and strong men retain riches.So reads the Hebrew text, according to which there is a comparison made here; as mighty men (lit., tyrants, terrible men, comp. , Mat 11:12) retain their wealth and will not allow it to be torn from them, with the same energy and decision does a gracious woman (comp. Pro 5:19) watch over her honor as an inalienable possession. Comp. the similar sentiment, Pro 29:23 (where we have the same, holdeth fast honor); and as to the force of comparative sentences formed thus simply with the copulative conjunction , comp. Pro 25:25; Pro 26:9; Job 5:7; Job 12:11; Job 14:18-19, etc.The LXX, whom Ziegler, Ewald, Hitzig follow, read (i.e., diligent men, comp. Pro 10:4), and besides insert two clauses between the first and second of this verse, so that the whole proverb has this expanded form:

A gracious woman obtaineth honor;
but a throne of disgrace is she that hateth virtue.
The idle will be destitute of means,
but the diligent will obtain wealth.
For the authenticity of this fuller form may be urged especially the vigorous expression throne of disgrace (), which is hardly the product of later invention, but rather agrees antithetically with the expression which is several times found, a seat or throne of honor ), 1Sa 2:8; Isa 22:23; Jer 17:12. [While Rueetschi (as cited above, p. 138) seems to admit the antiquity of the form reproduced in the version of the LXX, he thus defends and amplifies the sense of the shorter form found in the Masoretic text, A woman is powerful by her grace as the mighty are by their strength. In grace there lies as great force as in the imposing nature of the mighty; nay, the power of the strength of the latter gains only more property, while the woman gains honor and esteem, which are of more worth.]

Pro 11:17. The benevolent man doeth good to himself.Lit., the man of love, who by the goodness which he manifests towards others, benefits his own soul. The second clause in its contrast with this: And his own flesh doth the cruel trouble, does not aim to characterize any thing like the unnatural self-torture of gloomy ascetics, but to express the simple thought that on account of the penalty with which God requites cruel and hard-hearted conduct, such conduct is properly a raging against ones self. Thus the LXX had correctly expressed the idea, and among modern interpreters Hitzig, Elster, etc., while the great body (Umbreit, Ewald, Bertheau; among them), comparing Sir 14:5, find the meaning of the verse to be directed against niggardliness, or ascetic self-torture: He who deals harshly and unkindly with himself will treat others also no better.

Pro 11:18. The wicked gaineth delusive gains,i.e. such as result in no good to himself, such as escape from under his hands. Comp. Pro 10:2, and with reference to , gain, acquisition, Pro 10:16.But he that soweth righteousness, a sure reward.The sure reward ( , perhaps in its sound in intentional accord with in the first member) is also governed by the verb gaineth or worketh out (); comp. Jer 17:11, etc. For this figure of sowing righteousness, i.e. the several right acts, which like a spiritual seed-corn are to yield as their harvest the rewards of Gods grace, comp. Jam 3:18; 1Co 9:11; 2Co 9:6; also Job 4:8; Gal 6:8, etc.Whoso holdeth fast integrity (cometh) to life. before (righteousness) if genuine, (the LXX and Syriac versions read instead , son), can be only an adjective or participle derived from the verb to be firm, having the meaning firm (comp. Gen 42:11; Gen 42:19); it therefore denotes the steadfast in righteousness, i.e. as the antithetic phrase in the 2d member shows, he who holds fast to righteousness, who firmly abides in it. Thus Ziegler, Ewald, Umbreit, Elster, etc. Others, like Cocceius, Schultens, Michaelis, Dderlein, take the word as a substantivesteadfastness (?); still others regard it as a particle in the ordinary meaning thus (by which construction however the verse would lose its independent character, and become a mere appendage to the preceding proverb); and finally, Hitzig conjecturally substitutes and translates As a standard is righteousness to life.

Pro 11:20-21. Two new maxims concerning the contrasted lot of the righteous and the wicked, serving to confirm Pro 11:18-19. With Pro 11:20 comp. Pro 2:21; Pro 17:20.Assuredly, literally, hand to hand, a formula of strong asseveration, derived from the custom of becoming surety by clasping hands (Pro 11:15), and therefore substantially equivalent to I pledge it, I guarantee it. Comp. the German formula which challenges to an honest self-scrutiny, die Hand aufs Herz! (the hand on the heart!); and for the sentiment of the 1st clause compare Pro 16:5. [Fuerst and K. regard the formula as one of asseveration; Gesen., De W. and Noyes interpret, by the analogy of some similar expressions in cognate languages, as referring to time, through all generations; H., M., S. and W. retain the rendering of the E. V., though hand join in hand. The exceeding brevity of the Hebrew formula stimulates inquiry and conjecture without clearly establishing either interpretation.A.]But the seed of the righteous escapeth, literally, delivers itself ( a Niphal participle with reflexive meaning), that is, in the day of the divine wrath, comp. Pro 11:4; Pro 11:23. The seed of the righteous is not the posterity of the righteous (soboles justorum, Schaller, Rosenmueller, Bertheau) but is equivalent to the multitude, the generation of the righteous. Comp. Isa 65:23, the seed of the blessed of Jehovah.

Pro 11:22. A gold ring in a swine s snout; a fair woman that hath lost discretion.This last phrase ( ) literally denotes one who has turned aside in respect to taste, i.e. one who lacks all moral sensibility, all higher appreciation of beauty and sense of propriety, in a word, a chaste and pure heart,an unchaste woman. Only with this conception does the figure of the swine agree, and not with that given by Rosenmueller, Bertheau, Ewald, Elster, without judgment, i.e. stupid, weak. Compare furthermore the Arabic proverb hero cited by Hitzig (from Scheids Selecta qudam ex sententiis, etc., 47): Mulier sine verecundia est ut cibus sine sale, [a woman without modesty is like food without salt]. For the gold ring (ring for the nose, , not circlet for the hair, Luther) comp. Gen 24:47; Isa 3:21, and also in general-what is cited by Umbreit, in connection with this passage, on the habits of the Eastern women in respect to this kind of ornament.

Pro 11:23. The desire of the righteous is good only,i.e. nothing but prosperity and blessing, because God rewards and prospers them in everything. Comp. Pro 10:28, and with the 2d clause where wrath denotes again Gods wrath, comp. Pro 11:4 above.

4. Pro 11:24-26. Three proverbs against avarice, hard-heartedness and usury.Many a one scattereth and it increaseth still.Comp. Psa 112:9 (2Co 9:9), where the same verb is used of the generous distribution of benefactions, of scattering () in the good sense (different from that of Luk 15:13). For it is to this only true form of prodigality, this sowing of righteousness that the expression applies, as the two following verses plainly show.And many save only to poverty, literally, and a with-holder of wealth only to want; (thus Bertheau correctly renders, following Schultens, etc.). With the participial clause ( ) the affirmative of the preceding clause (, there is, there appears) still continues in force. Hitzigs attempted emendation is needless, according to which we ought to read in correspondence with the language of the LXX, . Others, like Schelling, Umbreit, Ewald, Elster (comp. also Luther), translate who withholdeth more than is right; but thus to give a comparative force to after has no sufficient grammatical support, and instead of we should, according to Pro 17:26, rather expect . The signification wealth, opulentia for is abundantly confirmed by the corresponding Arabic word.

Pro 11:25. A liberal soul is well fed, lit., a soul of blessing is made fat, comp. Pro 13:4; Pro 28:25; Psa 22:29; Isa 10:16; Isa 17:4, etc.And he that watereth others is likewise watered, lit., he that sprinkleth others is also sprinkled (comp. Vulgate, inebriat …. inebriabitur). The meaning of the expression is unquestionably this, that God will recompense with a corresponding refreshing the man who refreshes and restores others. Comp. Jer 31:14, and with reference to the general sentiment Ecc 11:1; Sir 11:11, etc.

Pro 11:26. Whoso withholdeth corn, him the people curse.The withholding of grain is a peculiarly injurious form of the withholding of property mentioned in Pro 11:24. people, multitude, as in Pro 24:24. With the 2d clause comp. Pro 10:6.

5. Pro 11:27-31. Fire additional proverbs relating to the contrast between the righteous and: the wicked and their several conditions.Seeketh favor, that is, Gods favor, gratiam Dei; comp. Psa 5:12; Isa 49:8. With the sentiment of Pro 11:27 compare in general Pro 10:24; Amo 5:4 sq.

Pro 11:28. He that trusteth in his riches shall fall.Comp. Pro 10:2; Psa 49:6; Sir 5:8.But as a green leaf shall the righteous flourish. Comp. Psa 92:12; Isa 66:14. As a leaf, i.e. like a fresh, green leaf on a tree, in contrast with the withered, falling leaf, to which the fool should rather be compared who trusts in his riches. Jaeger and Hitzig (following the LXX) read and he who raiseth up, that is, raiseth up the righteous man, proves himself their helper in time of need. On account of the appropriate antithesis to the 1st clause this reading is perhaps preferable.

Pro 11:29. He that troubleth his own house, lit., saddeneth (as in Pro 11:17), i.e. the avaricious man, who is striving after unjust gains, straitens his own household, deprives them of their merited earnings, oppresses and distresses them, etc.; comp. Pro 15:27; 1Ki 18:17 (where Elijah is described by Ahab as the man that troubleth Israel, i.e. allows them to suffer, brings them into calamity).Shall inherit wind, i.e. with all his avaricious, hardhearted acting and striving will still gain nothing. Comp. Isa 26:18; Hos 8:7.The fool becometh servant to the wise in heart, that is, this same foolish niggard and miser by his very course is so far reduced that he must as a slave serve some man of understanding (a master not avaricious but truly just and compassionate). Comp. Pro 11:24.

Pro 11:30. The fruit of the righteous, i.e. that which the righteous man says and does, the result of his moral integrity, and not in an altogether specific sense, his reward, as Hitzig maintains (in accordance with Jer 32:19).Is a tree of life (comp. note on Pro 3:18), a growth from which there springs forth life for many, a fountain of blessing and of life for many. Umbreit, Elster and others unnecessarily repeat fruit () before the tree of life ( ); is a fruit of the tree of life.And the wise man winneth souls, by the irresistible power of his spirit he gains many souls for the service of God and for the cause of truth. [The E. V. which has the support of H., S., and M., here again inverts the order of subject and predicate, conforming to the order of the original. The parallelism seems to favor our authors rendering which is also that of De W. and N. Both conceptions are full of meaning and practical value.A.] Hitzig here again alters in accordance with the LXX, substituting for ; but violence taketh life (? !). Ziegler, Dderlein, Dathe, Ewald transpose the clauses of Pro 11:29-30 into this order: 29, 1st; 30, 1st; 29, 2d; 30, 2d. For arguments against this violent transposition of clauses see Umbreit, Bertheau and Hitzig on this passage.

Pro 11:31. Behold the righteous shall be recompensed on earth. That the shall be recompensed denotes specifically requital by punishment, and therefore the retribution of the sins of the righteous, cannot be positively maintained on account of the comprehensiveness of the idea of recompense (). Yet a comparison with the 2d clause unquestionably makes this specific meaning very natural; the whole then appears as an argumentatio a mojori ad minus, and Luthers rendering, Thus the righteous must suffer on earth, substantially hits the true meaning. On the other hand the Alexandrian version introduces a foreign idea when it renders, If the righteous be scarcely saved ( ,see also the New Testaments citation, 1Pe 4:18); for the verb never signifies to be delivered.

DOCTRINAL AND ETHICAL

That it is chiefly that righteousness which is to be manifested in intercourse with ones neighbor that is commended in the proverbs of our chapter, and against the opposite of which they all warn, needs no detailed proof. For the first eleven verses relate solely to this antithesis, and in the second and larger section of the chapter also there are added to the proverbs which refer to the duties of justice for the most part only commendations of merciful, and censures of cruel, hard-hearted conduct (Pro 11:17-18; Pro 11:24-26; Pro 11:29-30). Those proverbs which have reference to the lack of intelligent counsellors (14), to inconsiderate suretyship (15), and to feminine grace and purity (16, 22), take their place among the precepts which enjoin righteousness in the widest sense (in so far as wisdom in rulers is an absolutely indispensable condition of prosperity in civil, and a wise economy and womanly honor in domestic society). The separation of these interspersed proverbs, it is true, renders it impossible to demonstrate within the section before us (Pro 11:12-31), any grouping as undertaken according to a definite principle of classification.

To that which is comparatively new in the dogmatical or ethical line, as presented in our chapter, there belongs above all else the suggestion of a hope of immortality in Pro 11:7. With the death of the ungodly all is over for him; from the future life he has nothing more to hope; he has had his good here below in advance; his reward has been paid him long beforehand; there awaits him henceforth nothing more than a cheerless, hopeless condition of unending pain, a fearful awaiting of judgment and fiery indignation that shall consume the rebellious (Heb 10:27; comp. Luk 16:25; Mat 6:2; Mat 6:16; Mat 7:23; Mat 15:12, etc.). This is the series of thoughts which is inevitably suggested by the proposition with the death of the wicked hope perishes; the bright reverse of this here quite as distinctly as in the similar representations of the Psalms, especially in the 49th Psalm, which is so preeminently important for the doctrine of the Old Testament concerning immortality and future retribution, depicts the certainty that the righteous will attain to an eternally blessed life,a certainty whose foundation is in God (comp. Psa 49:14-15, and in connection with this Hofmann, Schriftbew., II. 2, p. 467). Elster denies that the sentiment of the verse points indirectly to a life after death, because according to the doctrine of Proverbs the hope of the righteous is already fulfilled in the earthly life (comp. also Bruch, Weisheitslehre, etc., p. 117). But the doctrine of retribution set forth in our book is (see below, remarks on Pro 14:32) as far from being an exclusively earthly one, limited to the present life, as that of the Psalms or the Book of Job (comp. Delitzsch on Job 19:26 sq.; and also Knig, Die Unsterblichkeitslehre des Buches Hiob, 1855). And as respects our chapter in particular, the two-fold allusion to the divine wrath (Pro 11:4; Pro 11:23), and the assurance which is expressed altogether without qualification, that the wicked will not go unpunished (Pro 11:21; comp. notes above on this passage), point with sufficient clearness to this conclusion, that to the religious consciousness of the author of our Proverbs a retribution beyond the grave was an established fact. The closing verse of the chapter, Behold, the righteous is recompensed on earth; how much more the ungodly and the sinner! is by no means opposed to this view. For the main stress here falls not upon the on earth, but upon the righteous (comp. the exegetical explanation of the passage); and it is not the certainty of a visitation of sin occurring within the earthly life, but the certainty of such a visitation in general upon the wrong committed on the earth (by the righteous as well as the wicked), that forms the proper substance and object of the expression.

Besides these, characteristic utterances of our chapter that, are of special dogmatical and ethical significance are, the announcements concerning the blessing which goes forth from wise and upright citizens upon their fellow-citizens (Pro 11:10-11; Pro 11:14, comp. especially the exegetical comments on the last passage); concerning the serious injury which the hard-hearted and cruel does above all to himself, especially when he leaves his own house and his nearest connections to suffer from his avarice (Pro 11:17; Pro 11:29, comp. 1Ti 5:8); concerning the blessing of beneficence, and the injurious and perverse nature of avarice in general and of avaricious usury in particular (Pro 11:24-26); and finally concerning the life-giving and soul-refreshing power which the conduct of a just and truly wise man has, like a magnet endowed with peculiar attractive power and working at a distance (Pro 11:30, comp. Mat 12:30, the gathering with the Lord)

HOMILETIC AND PRACTICAL

Homily on the entire chapter. Not justice only, which gives and leaves to every one his own, but love, which from spontaneous impulse resigns its own to others, and even for Gods sake and in reliance on Him scatters it without concern,this is the conduct of the truly wise. For love worketh no ill to his neighbor; therefore love is the fulfilling of the law (Rom 13:10).Comp. Stcker: Justice, as Solomon here commends it, relates 1) to private life (Pro 11:1-9); 2) to civil life (Pro 11:10-15); 3) to domestic life (Pro 11:16-31); it is therefore justitia privata, publica, conomica.Starke:The advantage which the pious have from their piety, and the injury which the wicked experience from their wickedness: 1) from righteousness and unrighteousness in business in general; 2) from good and evil conduct with respect to the honorable fame of ones neighbor (Pro 11:12-13); 3) from good and evil government (Pro 11:14-15); 4) from seeking or contemning true wisdom (Pro 11:16-23); 5) from beneficence or uncharitableness (Pro 11:24-31).

Pro 11:1-11. Melanchthon (on Pro 11:1): Weight and balance are judicial institutions of the Lord, and every weight is His work. But marriage compacts also, political confederacies, civil compacts, judgments, penalties, etc., are ordinances of Divine wisdom and justice, and are effectively superintended by God.(on Pro 11:2): Usually in prosperity men become remiss both in the fear of God, and also in prayer. If in this way Gods fear is at length wholly stifled, men in their carnal security allow themselves all manner of encroachments on the rights of their neighbor. Experience has, however, taught even the heathen that certain penalties do by Divine ordinance infallibly overtake such pride and arrogance when these pass beyond the bounds of ones calling, and they have therefore designated this law of the Divine administration of the world according to which pride is the sure precursor of a speedy fall by the expression , inevitability. Comp. 1Pe 5:5 sq. [Arnot: God claims to be in merchandize, and to have His word circling through all its secret channels.Bridges: Commerce is a providential appointment for our social intercourse and mutual helpfulness. It is grounded with men upon human faith, as with God upon Divine faith.Jermyn: Such a perfect stone is a perfect jewel, and a precious stone in the sight of God.

Pro 11:2. Trapp: The humble man, were it not that the fragrant smell of his many virtues betrays him to the world, would choose to live and die in his self-contenting secrecy.]J. Lange (on Pro 11:1-3): Pride and malignity are, so to speak, the first nurses of injustice in business, Sir 10:15-16.[Pro 11:6. Trapp: Godliness hath many troubles, and as many helps against trouble.

Pro 11:8. Bridges: The same providence often marks Divine faithfulness and retributive justice.]Geier (on Pro 11:7-8): The righteous man is in the end surely free from his cross; if it does not come about as he wishes, then assuredly it does as is most useful for him; if not before his temporal death then in and by means of this.(On Pro 11:10-11). The growth and prosperity of a civil community is to be ascribed not so much to its political regulations as rather to the prayers of its pious citizens, who therefore deserve above others to be protected, honored and promoted.J. Lange (on Pro 11:10-11). Pious and devout rulers of a city or a land are a great blessing, for which we should diligently pray, lest God should peradventure chastise us with tyrannical, selfish, ungodly masters.

Pro 11:12-15. Geier (on Pro 11:12-13): Taciturnity is never too highly praised, nor is it ever thoroughly acquired. Disgraceful and injurious as loquacity is, equally admirable is true reserve in speech.(On Pro 11:14): The welfare of a land does indeed by all means depend on wise and faithful counsellors; yet to God, the supreme source of all prosperity, must the highest honor ever be rendered,Ruedel (on Pro 11:14in Rohrs Predigermagazin): Means by which we all may work beneficially from our domestic upon the public life (by the fidelity of our action, by purity of morals, love of peace, and a genuine religious sensibility).Von Gerlach (on Pro 11:14): In the affairs of a city, a state, a society, we should look far more after the spiritual than after the external means and appliances.Wohlfarth (on Pro 11:9-15): The blessing which the pious confers even here, and the curse that goes forth from the sinner.

Pro 11:16-23. Zeltner (on Pro 11:16): Zealous as tyrants are to acquire and keep their wealth, so diligent should the pious man be in attaining and preserving his true honor, which is the fear of God and virtue.[Arnot (on Pro 11:17): In every act that mercy prompts there are two parties, who obtain a benefit. Both get good, but the giver gets the larger share.J. Edwards (on Pro 11:19): Solomon cannot mean temporal death, for he speaks of it as a punishment of the wicked, wherein the righteous shall certainly be distinguished from them.]Geier (on Pro 11:17): The gifts which have been received from God one may enjoy with a good conscience, only it must be done with a thankful heart in the fear of God, and in connection with it the poor may not be forgotten.(On Pro 11:18): The hope of the ungodly is deceptive. For the object of their labor they do not attain, because death suddenly overtakes them (Luk 12:19). Their accumulated wealth does not reach the heir of the third generation, they leave behind them an evil name, and the worm of conscience continually preys upon them.(On Pro 11:22): External physical beauty without inner beauty of soul is like a whitewashed sepulchre, that within is full of dead mens bones, Mat 23:27.[Flavel (on Pro 11:20): God takes great pleasure in uprightness, and will own and honor integrity amidst all the dangers which befall it.]Von Gerlach (on Pro 11:22): Personal beauty is like the mere ornaments of an animal, attached to it only externally, and often standing in sharp contrast with itself; it is that within which makes the man a man.Berleburg Bible (on Pro 11:23): The righteous desire nothing but what is good, and are by God really made partakers of these things which they desire. The ungodly, on the contrary, instead of what they hoped for, are made partakers of Gods wrath.

Pro 11:24-26. Cramer: Almsgiving does not impoverish, as many men from lack of love suppose.Hasius: Though God may not requite our beneficence in every instance by increasing the abundance of our possessions, yet He does in this that it contributes to our true welfare.Von Gerlach: God as invisible regulator of human fortunes stands behind visible causes; He bestows His blessing upon the insignificant and increases it, His curse upon the abundant, and it wastes away. Thus every where it is the deeper causes that determine advance in wealth or impoverishment. The blessing which we diffuse among others turns to our account; he who waters the dry land of others thereby brings advantage to his own.[T. Adams (on Pro 11:24): The communication of this riches doth not impoverish the proprietary. The more he spends of his stock, the more he hath. But he that will hoard the treasure of his charity shall grow poor, empty and bankrupt.Arnot (on Pro 11:25): To be a vessel conveying refreshment from the fountain-head of grace to a fainting soul in the wilderness is the surest way of keeping your own spirit fresh, and your experience ever new.Trapp: Bounty is the most compendious way to plenty, neither is getting but. giving the best thrift.Chalmers: God in return not only enriches and ministers food to such as have willingly parted with their carnal things, but increases the fruits of their righteousness.]

Pro 11:27-31. Starke (on Pro 11:27): The opportunity to do good one should not let slip from his hands, Gal 6:10. If thou art always deferring from one time to another, it is easy that nothing should come of it.(On Pro 11:28): If thou wilt be and continue truly prosperous, then seek eagerly the righteousness of Jesus Christ, and not the perishable riches and pleasures of this world.(On Pro 11:30): To win gold and possessions is far from being so great wisdom as to win souls and deliver them from the way of destruction.[Trapp (on Pro 11:28): Riches were never true to any that trusted to them.Lord Bacon (on Pro 11:29): In domestical separations and breaches men do promise to themselves quieting of their mind and contentment; but still they are deceived of their expectation, and it turneth to wind.J. Edwards (on Pro 11:31): The persecutions of Gods people, as they are from the disposing hand of God, are chastisements for sin.Bp. Jos. Hall (on Pro 11:31): Behold even the most just and holy man upon earth shall be sure of his measure of affliction here in the world; how much more shall the unconscionable and ungodly man be sure to smart for his wickedness, either here or hereafter.]Melanchthon (on Pro 11:31): If even the righteous in this life suffer correction and affliction, which nevertheless tend to improvement, how much more surely will they who defiantly and fiercely persist in their sinful course be punished, if not in this life, then in the life to come (Luk 23:31; 1Pe 4:18).Von Gerlach (on Pro 11:30): From the righteous there go forth life and blessing, as from a tree of life, wherefore he also gains ascendency over the souls of many, just as the tree of life was the centre of Paradise, and from it went forth the prosperity of the whole.

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

A false balance is abomination to the LORD: but a just weight is his delight.

What a blessed thought is it, that when our poor nature, weighed in the balance was found wanting; Jesus more than compensated what we needed, and, thereby delighted his Father. Dan 5:27 ; Pro 8:30 ; Joh 10:17

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

The Christian’s Highest Reward

Pro 11:31

I. I understand the emphatic words to be, ‘in the earth’. There never had been any doubt about the final reward of the righteous; but there were evidently some who were beginning to say: ‘It must be reserved for another world; this earth of ours is indifferent to moral distinctions’. The writer of this proverb cries, ‘No; my reward will be here’. I do not think he meant that it must come in his present life. Remember, the Jew held that he was to come back to this earth again on the Resurrection morning. The whole point of the passage is that, either now or hereafter, either today or tomorrow, the righteous man will see the rectification of things below the crooked made straight, the rough places made plain, the mountains abased and the valleys exalted. I doubt if a son of Israel would have thanked you for the fairest flowers and the loveliest woods in a world divorced from earthly memories; his whole notion of immortality was the future glorifying of his present actions.

II. And I believe that this is also the immortal hope of every Christian. Did you ever ask yourself, what is that recompense which a Christian saint desires? Is it a paradise in the seventh heaven which the tumult of earth will not reach? Is it a flight to regions unknown and at present unknowable? Is it the wearing of foreign purple and the hearing of foreign music and the engagement in foreign embassies? A Christian in the future life may occasionally have all these things; but he will deem none of them his recompense. What he wants is not a redemption from the past but a redemption of the past. He seeks a river clear as crystal; but he seeks it in the muddy haunts of time ‘in the midst of the street’. He desires a tree whose leaves are life-giving; but he wants it for ‘the healing of the nations’. He craves a song of exquisite melody; but its subject is to be the glory of a human cross ‘worthy is the Lamb that was slain’. He searches for a precious emerald; but he does so in a rainbow of earthly tears. He longs to be able to cry, ‘Who are these that are arrayed in white robes?’ but the answer he would like to receive is this: ‘These are they that came out of great tribulation’.

G. Matheson, Messages of Hope, p. 153.

References. XII. 1. W. Arnot, Laws from Heaven for Life on Earth, p. 235. XII. 1-15. A. Maclaren, Expositions of Holy Scripture Esther, Job, Proverbs, etc., p. 155. XII. 4. W. Arnot, Laws from Heaven for Life on Earth, p. 238. XII. 10, 13. Ibid. p. 240.

Fuente: Expositor’s Dictionary of Text by Robertson

False Weights Pride, Etc.

Pro 11:1-16

Instead of “weight” read “stone.” Israel had now become a commercial nation in some degree, and therefore had come into the use of balances and measures and weights. No sooner did a commercial life begin than dishonesty would seem to have begun with it. Men tell lies in their balances; without ever saying a word they speak falsehoods in their unequal weights. The Lord is here represented as looking upon our commercial life. He not only hears our prayers, but watches all the way of our dealing, at the shop, the factory, the bank, and the marketplace. He himself tests every balance and every weight. This is a thought which is apt to escape the attention of all who are engaged in the business of the world. Many men suppose that by a trick of the finger, or by some sleight of hand, they can deceive the unwary and make a profit out of the ignorance of those who unwisely trust them. This may be so for the moment, and in the letter, but it is forgotten that the permanent criticism is divine, the unerring judgment is from above, and that the eye of God is constantly searching, not only whilst we are in the sanctuary, but in all our commercial relations and responsibilities. Here again is a reason why all men should trust the Bible. Its morality is on behalf of the buyer as well as on behalf of the seller. The Bible has not a morality for one side of the counter and no morality for the other; the whole transaction is exposed to divine criticism, and brings upon itself either malediction or blessing, according to the morality which the action expresses.

“When pride cometh, then cometh shame: but with the lowly is wisdom” ( Pro 11:2 ).

Pride has a short day in which to live; immediately behind red and blustering pride conies pale-faced, cowering shame. No pride can stand that is not based on reason and sanctioned by morality: without these guarantees it is mere ostentation, vanity, irrational and unseasonable boasting, exploding by its own energy, and coming to nothing because of its irregularity. There is nothing to be proud of upon the earth. We cannot be proud of our strength, for in our highest estate we are but like the grass, which to-day is, and to-morrow is cast into the oven. We cannot be proud even of intellectual abilities, for we have nothing that we have not received, and indeed the higher our intellectual power the more modest will be our whole feeling in relation to ourselves. Partial power is more likely to be proud than is complete strength. It is whilst we grow that we are a surprise to ourselves, but when we have come to something like maturity we begin to feel how little there is on earth that is to be accounted of, and how true it is that he that glorieth should glory in the Lord. With the lowly is wisdom, with the modest, with the simple in heart, with the unselfish: they may not have the wisdom of letters, but they have that deeper wisdom which is before letters and which will survive all literature the wisdom of an open heart, an unprejudiced understanding, a loving and obedient will, a disposition whose mute prayer is continually, Lord, give me light, and show me what is true. God himself will dwell with the lowly man as in a chosen habitation; he will come to him by night and tarry with him to the break of day, and if he leave him it is but for a small moment, that his return may be marked by an intenser desire and adoration.

“When it goeth well with the righteous, the city rejoiceth: and when the wicked perish, there is shouting” ( Pro 11:10 ).

This is a tribute to righteousness which must come sooner or later. There is a heart in the city as well as in the individual man; a kind of civic personality as well as a narrow individuality. When principles of the highest morality govern the life of the city there is rejoicing everywhere, because where righteousness is the blessing of God is, and the blessing of God maketh rich, and no sorrow is added to that infinite and tender benediction. It is singular indeed that even bad men rejoice when good principles are so received and applied as to revive commercial industry and commercial confidence, and create a healthy state of feeling as between nation and nation, and city and city. When the wicked man perishes there is shouting of gladness, although there may have been during his lifetime adulation and hypocritical compliment paid to him. The wicked man never did anybody any lasting good. He always took away more than he gave, and he never pronounced a kind word except with a stinging spirit, and even in his superficial benedictions there was nothing enduring, nothing solid and lasting in the comfort which he pretended to bestow. The wicked man imagines that he is popular, but his imagination is vain. He is only made use of, looked for in order that he may help in a time of emergency, or in some way be unconsciously debased to uses the full range and purpose of which he does not perceive. No one weeps over the grave of the wicked man: it is an unblessed tomb; it is a desert rather than a garden; whatever grows there does not grow in beauty and fruitfulness by the will of man or the purpose of God. The wicked man has nothing before him but a gloomy immortality, a destiny of tears, reproaches, and accusations of every kind; the time will come when men will be ashamed to mention his name, or, if they do mention it, it will be with parentheses and reservations which constitute the bitterest malediction. Every one is proud to recall the repute of a righteous man. It is like reminding others of gardens of beauty, orcnards of delight, landscapes rich in all features of excellence and attractiveness: the name of the righteous is a name of health; it is breathed as with the fresh air of heaven; men delight to hear it and find their honour even in its repetition. By the blessing of the upright the city is exalted, but it is overthrown by the mouth of the wicked. The upright may be for a time opposed, but for a time only; the issue is certain; truth will prevail, and they who oppose the upright shall come to humiliation, if not to contrition, and to such a sense of injury inflicted upon the innocent as will elicit from them words of compunction, petitions, and supplications for pardon.

“He that is void of wisdom despiseth his neighbour: but a man of understanding holdeth his peace” ( Pro 11:12 ).

How true this is in all departments of life! We have just said that imperfect wisdom is exposed to temptations of vanity and to all the snares of flattery. The man spoken of in the text is simply void of wisdom: he only sees parts of things; his is a mere worldly sagacity without root or foundation, without core or innermost life that can withstand all storm and uproar and trial, and be the better for the distress and discipline through which it may have to pass. The imperfectly educated man despiseth his neighbour, because he does not understand him; his neighbour may be too large a man for him; his neighbour may see things which do not come within his purview; and because the unwise man cannot follow the man who is wise he vents his displeasure in criticism and depreciation. Many a man cannot be so clear and dogmatic in his statements as he would wish to be, simply because he sees a larger horizon than is beheld by those who are not of equal understanding with himself. The man who has large keen vision is afraid to tell the world all he sees, because the world is in so many instances half-blind, and could not test the reality of his vision, and therefore might be tempted to rail upon him, and call him by reproachful names. The man of understanding, however, holdeth his peace where his neighbour’s character is under judgment. By the mere necessity of his understanding he sees more than the fool can see, and he is willing to abide in patience until processes eventuate in their proper issues. He may not commit himself to a definite judgment; but he shows his wisdom by quietly observing, by giving his neighbour time for development, by operating upon the principle that self-evolution will explain every mystery in the long run. Many men have a reputation for clearness and positiveness who ought to have a reputation for mere shallowness and impertinence. They can only see that which is palpable, and handle that which is ponderable; they have no inner life, no keen prophetic vision, no sense of the largeness and infinity of life, and therefore they can pronounce complete judgments, and pose as oracles and dogmatists, where they ought to be branded as men of vain minds, shallow understanding, and flimsy character. The man who is void of understanding is likely to be a talebearer; he must talk; he is a man of boundless words; it is dangerous to meet him when you are in haste, for if you ask him the simplest question he is prepared to pour out a flood of words in reply to your inquiry; he likes to be thought wise, to be in the confidence of people, and to be able to explain secrets which other men can only refer to with a modesty that is inconsistent with falsehood: the talebearer talks with his eye, and with his feet, and by making signs with his fingers; he wishes to impress the company with the fact that he knows a great deal more than he will say; and he also says a great deal more than he knows even by the very signs which are supposed to confirm his self-control. The faithful spirit concealeth the matter: he is a confidential man; he knows that many words are spoken which were never intended to be repeated, and that self-control is one of the first conditions of true healthy discipline. The faithful spirit could often excite sensation, create interest in himself, draw around him men who are anxious to obtain knowledge of secrets that they may profit by their felony; but the faithful spirit is willing to be misjudged, misunderstood, regarded indeed in some instances as morose, and solemn, and self-involved: he passes judgment unto the Lord, and finds in his own faithfulness a consummate and abiding reward.

“He that is surety for a stranger shall smart for it: and he that hateth suretiship is sure” ( Pro 11:15 ).

Instead of “stranger” read “another.” Man is often pointed out in the Bible as the enemy of man. This might be thought to be churlish, if it were not so abundantly and tragically proved by daily experience. What could be kinder and more philanthropic than to be surety for another man? If all men were faithful this would be so; if all faithful men could control circumstances this would be still more truly so. But men are not all faithful; they lie in wait for one another; the strong intends to make a profit out of the weak; and even many who profess the morality of the gospel are willing to wait until the poor man is unable to carry his burden any longer, then they will relieve him of what property he may have, and enjoy themselves on the miseries of his life. It is difficult to apply any stated rules to these circumstances; the very difficulty of applying a stated rule to them suggests the need of our coming to them in the spirit of Christ, who never broke the bruised reed, took advantage of the fallen, or spoke unkindly to any man whose heart was sore and weary. It is an invaluable principle, however, that he that hateth suretiship is sure. There is a suretiship which is positively felonious that is, the suretiship in which there is no security behind it; the speculation which says it will take its chance, and leave everything to the chapter of accidents: where a man is prepared to be surety for another, and has ample property to meet the contingency, and is prepared to meet it when approached, and to accept the reward of having endeavoured to do his best, then suretiship is divested of all that is undesirable and tormenting. Let young men beware how they become sureties: let poor men never enter into suretiships, for they tell lies by signing their names to bonds which they can never fulfill; they sail under false colours. When a man’s name is on a bill it means that he is able to pay that bill, but in many cases the reality proves to be just the contrary. In all such cases the name is a lie, the surety is an oath hateful in the sight of heaven.

“A gracious woman retaineth honour: and strong men retain riches” ( Pro 11:16 ).

Here the sexes are put in beautiful apposition: woman is gracious, man is strong. Graciousness dissociated from strength has indeed an influence all its own; strength dissociated from graciousness is mere strength, and is wanting in all those attributes which excite and satisfy the deepest confidences of the world. A woman can work miracles by her graciousness. She knows how to enter the sick chamber noiselessly. She knows how to enter the room without violence, ostentation, or impressiveness, which signifies vanity and display. Woman can speak the gentle word, and look the gracious look, and use the magical touch of friendship and trust, and, in short, can carry her own way without appearing to do so by the very force of tenderness, sympathy, and persuasiveness. Who would raise the foolish question whether grace or strength is the more desirable attribute? Each is desirable in its own way; a combination that is the very perfection of character. Strength and beauty are in the house of the Lord. The great column looks all the better for the beautiful capital which crowns and enriches it. Men should endeavour to cultivate grace, tenderness, all that is charmful in spirit, disposition, and action: this cannot be done by mere mimicry; it is to be done by living continually with Christ, studying his spirit, entering into all his purposes, and reproducing, not mechanically, but spiritually, as much as possible of all that was distinctive of his infinite character. The Bible has ever given honour to woman. He is a fool and an unjust man who wishes to keep women in silence, obscurity, and in a state of unimportance; and she is a foolish woman who imagines that she cannot be gracious without being strong, and who wishes to sacrifice her graciousness to some empty reputation for worthless energy. It is not good for the man to be alone, for he is without grace; it is not good for the woman to be alone, for she is without strength: when men and women stand to one another in the right Christian relation they will complete one another, and together constitute the divine idea of humanity.

Fuente: The People’s Bible by Joseph Parker

XXII

MISCELLANEOUS PROVERBS

Pro 10:1-22:16 .

Solomon is the author of Pro 10:1-22:16 , and the character of this section is noticeable in the change from the direct and continuous appeal of the opening chapters of the book to the short and, for the most part, disconnected maxims, each of them contained, as a rule, in a couplet, or district, formed strictly on the model of Hebrew parallelism.

The one exception to the rule of the couplet is found in Pro 19:7 were there is a tristich, or stanza of three lines) which is explained by assuming that the last clause of this verse properly belongs to another proverb, of which one member has fallen out of our present text. This conclusion is in some measure confirmed by the appearance in the Septuagint of two complete distichs, though it does not help toward the restoration of the original Hebrew text.

Maurer calls this section, “Golden saying not unworthy of Solomon, fitted to form and fashion the whole life.” There are 376 proverbs in this collection and the parallelism is generally antithetic. A profitable study it would be to take this great section and classify each proverb in it as to the Hebrew parallelism found in it, and then paraphrase it so as to show its application to modern life, but such a plan would require more space than can be given to this discussion. An example of such paraphrase is found in W. J. Bryan’s paraphrase of Pro 22:3 , thus: A wise man sees the danger and gets out of the way, But the fool rushes on and gets it in the neck.

I give here several proverbs selected from those made by members of the author’s class in the Southwestern Baptist Theological Seminary, as illustrations of the various kinds of parallelism found in the book of proverbs. Many of them are antithetic, like most of the proverbs found in the great section discussed so briefly in this chapter. The kind of parallelism found in each proverb is indicated by the word following it.

A wise man is as springtime to his neighbor, But the foolish are as the death of winter. Antithetic

A son that honors his father shall be honored in old age, But he that dishonors his parents shall suffer at the last. Antithetic

A wise man chooses his path, But they who Jack wisdom stumble on through life. Antithetic

In the house of the wicked strife prevails, But in the chambers of the righteous peace dwells. Antithetic

Christ is the foundation of religion, And religion is the foundation of the world. Synthetic

Heaven is a place of happiness But hell is a place of torment. Antithetic

What you were will not avail, It’s what you are that counts. Synthetic

Every proverb has encased a jewel, And wisdom is the key to unlock it. Climactic

Teachers impart knowledge, But pupils straightway forget it. Antithetic

Any fool can find fault, But the wise in heart will bridle the tongue. Antithetic

If people would be loved, They must first love others. Progressive

Love getteth to itself friends; While hatred maketh enemies. Antithetic

Duty calls ever and anon, Happy the man who heeds her call. Climactic

If you pay as you go, Your going will be good. Progressive

The bold eat the sweet morsel of victory, But the fearful are put to shame. Antithetic

The rebuke of a friend Is better than the compliment of an enemy. Progressive

As the rudder is to the ship, So is character to the life. Parabolic

A little schooling is a fooling with the looks, But true learning is a discerning of the books. Antithetic

The wicked rejoiceth in health, But calleth on the Lord in distress. Antithetic

The man who has an axe to grind Meets you with a smiling face. Progressive

Tis only noble thoughts Can make a noble man. Progressive

The wheels of time move slowly But they move surely. Climactic

The wicked purpose evil and are brought low, But the righteous purpose good and are exalted. Antithetic

The man who seeks to know the right shall find light. But he who seeks the lusts of the flesh shall find darkness. Antithetic

The going of the wicked is exceedingly crooked, But the path of the righteous is in the straight and narrow way. Antithetic

As a roaring lion in chains by the way, So is the adversary to the heavenly pilgrim. Parabolic

They who take part in others’ troubles Are apt to get into trouble, too. Progressive

QUESTIONS

1. Who is the author of Pro 10:1-22:16 and what is the character of this section?

2. What is exception to the rule that these Proverbs are expressed in couplets and how may this exception be explained?

3. What says Maurer of this section?

4. How many proverbs are in this section and what kind of parallelism is most common?

5. What is the suggestion by the author for a profitable study of this section?

6. Select ten of the most striking proverbs in this section and paraphrase them so as to show the application of them.

7. Now try your hand at making proverbs of every kind of Hebrew parallelism and indicate the kind of parallelism in each.

Fuente: B.H. Carroll’s An Interpretation of the English Bible

Pro 11:1 A false balance [is] abomination to the LORD: but a just weight [is] his delight.

Ver. 1. A false balance is abomination. ] See Trapp on “ Lev 19:36 “ See Trapp on “ Deu 25:15 “ This kind of fraud falls heaviest upon the poor, Amo 8:5 who are fain to fetch in everything by the penny. Hither may be referred corruptions in courts, and partialities in church businesses. See that tremendous “charge” to do nothing by partiality, or by tilting the balance. 1Ti 5:21 Those that have the “balances of deceit in their hand” Hos 12:7 are called Canaanites, so the Hebrew hath it – that is, mere natural men, Eze 16:3 that have no goodness in them, no, not common honesty; they do not as they would be: done by, which very heathens condemned.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

Proverbs Chapter 11

The saving grace of God instructs us to live righteously in the present age. It is far from all that He looks for in a saint. Sobriety He claims, and godliness also. But honesty in our dealings with men is indispensable, the lack of which wholly discredits any profession of piety. It betrays a covetous man, whom the Holy Spirit brands as an idolater (Eph 5:5 ), and without inheritance in the kingdom of Christ and God. How hateful it was to Him of old, we see in the opening of our chapter.

“A false balance [is] abomination to Jehovah, but a just weight his delight.

“Pride cometh, then cometh shame; but with the lowly [is] wisdom.

“The integrity of the upright guideth them; but the crookedness of the treacherous destroyeth them.

“Wealth profiteth not in the day of wrath; but righteousness delivereth from death.

“The righteousness of the perfect maketh plain his way; but the wicked falleth by his own wickedness.

“The righteousness of the upright delivereth them; but the treacherous are taken in their own craving.

“When a wicked man dieth, expectation shall perish; and the hope of evil ones perisheth.

“The righteous is delivered out of trouble, and the wicked cometh in his stead.

“With the mouth a hypocrite destroyeth his neighbour; but through knowledge are the righteous delivered.” vv. 1-9.

“A false balance” is much more than an act of dishonesty; it implies the pretension to integrity, and withal deliberate purpose to cheat. It is therefore an abomination to Him whose eyes behold, whose eyelids try the children of men, as a just weight is His delight. Trickery in trade is a corroding evil, most of all fatal to such as gain a sullied or a seared conscience.

Pride readily comes in this poor world, where man poses as something when he is nothing and worse. But its shadow is close at hand; “shame cometh”; and this even here, before the judgment. For God resists the proud, and proclaims their abasement. But with the lowly is wisdom. He is not ever on the tenterhooks of self. He looks above the petty ways of men, and refuses to be irritated even if wronged. The wisdom that is from above is first pure, then peaceable, gentle and easy to be entreated, full of mercy and good fruits, without partiality, without hypocrisy.

It is not only unworthy devices in trade, or a self-exalting spirit, that we need to watch against, but perverseness in our heart and ways. Christ could designate Himself as “the truth.” He was absolutely what He also spoke. His ways and His words perfectly agreed. Are we begotten by the word of truth, and sanctified by the Spirit? Let us follow Him, finding it is our sin and shame if we turn aside in aught. How blessed to be truthful in love! “The integrity of the upright shall guide them; but the crookedness of the treacherous destroyeth them.” A tortuous path ends in ruin.

Nor can “riches” avail to avert or stay God’s displeasure, however they may shield and deliver in man’s day. “Riches profit not in the day of wrath; but righteousness delivereth from death.” The just have a special resurrection (Luk 14:14 ). “Blessed and holy is he that hath part in the first resurrection: over these the second death hath no power.” Death is now our servant (Rom 8:38 ; 1Co 3:22 ).

Nor is it only that righteousness delivers from death; “the righteousness of the perfect shall direct his way; but the wicked shall fall by his own wickedness.” The man to whom grace has given a single eye sees the way straight before him, while the wicked needs no executioner, as he shall die by his own evil.

Death ruins the flattering expectation of a wicked person. In hades he lifts up his eyes, being in torments; they had been closed before, save to the lie of the enemy. “When a wicked man dieth, expectation shall perish; and the hope of evil ones perisheth.” “Thou fool” is then heard and felt in his despair.

How different is the lot of the just! “The righteous is delivered out of trouble, and the wicked cometh in his stead.” Even here the believer proves that God is his great Deliverer; how much more when the morning dawns without clouds! The wicked even here are not without evidence that God’s eye is on them, to let them taste the fruit of their own way. “In the net which they hid is their own foot taken.”

“With the mouth a hypocrite (or, impious one) destroyeth his neighbour; but through knowledge are the righteous delivered.” Violence is not so dangerous as deceit, and no deceit is so evil as that which clothes itself with the name of the Lord and His Word. But God causes all things to work together for those that love Him, and this “through knowledge,” through that which faith is now to learn, because God gives it in His grace. Thus is the righteous kept, yea garrisoned, by God’s power, whatever ill will may plot to destroy.

The use and abuse of the mouth has a large place in the verses which come into review. Yet how small is the circle pursued compared with the vast range which Scripture touches elsewhere! There is much in the Old Testament which sets forth its evil; but in the New Testament it is exposed more deeply still, and in no part so much as the epistle of James.

“When it goeth well with the righteous, the city rejoiceth; and when the wicked perish, [there is] shouting.

“By the blessing of the upright the city is exalted; but it is overthrown by the mouth of the wicked.

“He that despiseth his neighbour is void of heart; but a man of understanding holdeth his peace.

“He that goeth about tale-bearing revealeth secrets; but he that is of a faithful spirit concealeth the matter.

“Where no advice [is] the people fall; but in the multitude of counsellors [there is] safety.

“It goeth ill with him that is surety for a stranger; but he that hateth suretyship is secure.” vv. 10-15.

The impious person of verse 9 described as ruining his neighbour with his mouth must have been as deceitful as mischievous. We can understand therefore why it should be narrowed to “a hypocrite.” (“Hypocrite” here and elsewhere seems defined unduly. The cognate verb is rendered to “profane,” “defile,” “pollute.” Why should another force be given to the appellative?) Certainly he covers his neighbour with his defiling imputation so as to injure and destroy, as far as his intention could. But God takes care of the righteous in their unsuspecting simplicity, and gives knowledge, so that they are delivered.

Again, whatever may be the ill will of men provoked by a course of life which silently condemns them, conscience is forced to justify the truehearted. Hence, when it goes well with the righteous, the city rejoices. Compare Est 8:15-17 . Just so, when downfall comes to the notoriously wicked, men cannot disguise their loud satisfaction.

Further, good fruit is expected to others from the upright. “By the blessing of the upright the city is exalted, but it is overthrown by the mouth of the wicked.” Here the public ruin is attributed to the same source as that which destroys private reputation. A veil of piety but adds to the iniquity and to the mischief.

Next, we are told where silence is golden, both by contrast and directly: “He that despiseth his neighbour is void of heart.” Where is his sense, where is propriety, to say nothing of the love and fear of God? It is certain that the Highest despises not any. What can a creature’s state be who forgets either the body made of dust, or the soul from the inbreathing of Jehovah Elohim? Least of all does it suit Him who died to save the lost. “A man of understanding holdeth his peace” in such a case, unless there be a divine obligation to speak out. “He that is of a faithful spirit concealeth the matter; whereas he that goeth about as a slanderer revealeth secrets.” To receive nothing so said, and to reprove the talebearer, will soon check and put such to shame; to repeat slanderous tales is to share the guilt and the mischief.

On the other hand there are those whom God sets as watchmen, and who are therefore bound to warn; as again the humble rejoice to be helped in their difficulties, instead of decrying those who have more discernment than themselves. “Where no advice is, the people fall; but in the multitude of counsellors there is safety.” Whatever the haughty spirit of independence may aspire to, there are chief men, or guides, among God’s people; and none can ignore or slight them but to their own loss. The Holy Spirit does not lead to self-conceit, but to unfeigned humility and to cordial value for fellowship.

But to be surety for another is quite another thing from either giving or taking counsel. “It goeth ill with him that is surety for a stranger; but he that hateth suretyship is secure.” Yet He who was best and wisest deigned to be surety for us where suffering followed to the uttermost; but as He knew beforehand, so He endured it all for us to God’s glory. In our way and measure we too may incur the risk; but we should do it only where we are prepared to stand the forfeit, and can do it considerately and honourably. Otherwise it is right as well as safe to refuse. But speculation without or beyond means is wholly unjustifiable; it is not kindness, but rather dishonesty.

The next verses open with a contrast, a gracious rather than graceful woman, and violent men; but in verse 22 it is the very different image of a fair woman without discretion with its painful incongruity.

“A gracious woman retaineth honour, and the violent retain riches.

“The merciful man doeth good to his own soul, but the cruel troubleth his own flesh.

“The wicked earneth deceitful wages, but he that soweth righteousness a sure reward.

“As righteousness [tendeth] to life, so to death he that pursueth evil.

“The perverse in heart [are] abomination to Jehovah, but the upright in way [are] his delight.

“Hand in (or, for) hand, evil man shall not be unpunished; but the seed of the righteous shall be delivered.

“As a gold ring in a swine’s snout [is] a woman fair and indiscreet.

“The desire of the righteous [is] only good; the wicked’s expectation [is] wrath (or, arrogance).” vv. 16-23.

The spirit that is “virtuous” is quite distinct from “gracious”; but the picture given in the latter part of Pro 31 is of a woman of whom the latter might be predicated as the former is. They are but different aspects of the same person. How can there be found a more vivid answer to one who seeks the meaning of her retaining honour? In fact it is well illustrated in the history of Abigail the Carmelite, as her husband Nabal shows how the violent retain riches. For the one a meek and quiet spirit is not only of great price in God’s sight, but a blessing that endures; whereas what are the stoutest in holding their wealth before death? There is no discharge in that war.

It is obvious to everyone how blessed mercy is to the needy and wretched. Here is shown the good it does to the man’s own soul. Who that reflects can dispute this, or its moral importance? On the other hand, equally certain it is that the cruel person does trouble not only his victims but his own flesh. Far from meaning it, he becomes in divine retribution a self-tormentor even now.

The force of verse 18 seems to be not only the deceitful work that the wicked man does, but the kindred and disappointing wages he earns. It deceives himself as much or more than those he injures. But he that walks consistently with his relationship to God and man sows and reaps accordingly. He has a sure reward. How fully the New Testament bears both out, is evident from Rom 8 and Gal 6 .

This is carried farther in terms still more general but no less sure and weighty in the verse that follows. Righteousness certainly tends to life, as he that pursues evil to his own death. The devil is not only a liar but a murderer from the beginning till his end come; and those who are swayed by him must share his doom, as they reject the Righteous One who alone gives life to those that believe.

Then we hear of a class whose aggravated evil makes them offensive to God. For the froward or perverse in heart are declared to be “an abomination to Jehovah.” But it is a comfort to know from Himself that such as are perfect (or, upright) in way are His delight. It was man, independent and rebellious, that departed from Jehovah Elohim, before He drove him from the earthly paradise. Yet does His goodness lead the guilty to repentance, and by revealed grace render him upright and guileless, but this only through His Son becoming not only the pattern man, but the sacrifice for our sins. What a joy to the believer that His complacency in man is beyond doubt, and according to His Word! Yes, He delights in those whose way is marked by integrity.

“Hand to hand,” here and in Pro 16 , is a phrase open to a variety of explanations. Even, to all generations, and certainly, have been suggested by some, while another refers it to terms in making a bargain. Whichever it be, an evil person shall not be scatheless in one version; in the other, not only the righteous but their seed shall be delivered. Israel, as they have been, attest the one; Israel, as they shall be, will be the plain proof of the other. Jehovah can by redemption forget iniquities, but will remember and bless for the fathers’ sake; in Christ He can afford to do so.

But how unseemly a sight is a fair woman without that discretion which the weaker vessel needs in the world and the race as they are! Truly a jewel of gold in a swine’s snout – a phrase purposely framed to convey incongruity and disgust.

Again, the desire of the righteous is only good. Begotten as they are of incorruptible seed through God’s word, their affections flow from that new life. They have another nature prone to evil; but this they judge before God who watches over His husbandry for good and the repression of evil. The expectation of the wicked is according to their unremoved evil and their deadly opposition to God, which only vexes them to wrath, and must end in outer darkness with its weeping and gnashing of teeth. Who can wonder that in chapter 11 we read, “the hope of the righteous shall be granted,” and that the fear of the wicked shall come upon him no less than his expectation?

A deathblow seems struck at selfishness in the following verses. They open with a maxim expressly framed to startle souls and call for reflection. But the more the words are weighed, their certainty appears all the clearer and the more important.

“There is that scattereth, and yet increaseth; and there is that withholdeth more than is right, but only to want.

“The blessing soul shall be made fat; and he that watereth shall be watered also himself.

“He that withholdeth corn, the people curse him; but blessing [shall be] upon the head of him that selleth [it].

“He that is earnest after good seeketh favour; but he that searcheth after mischief, it shall come upon him.

“He that trusteth in his riches shall fall; but the righteous shall flourish as a green leaf.

“He that troubleth his own house shall inherit wind; and the fool [shall be] servant to the wise of heart.

“The fruit of the righteous [is] as a tree of life; but the wise winneth souls.

“Behold, the righteous shall be requited on the earth: how much more the wicked and the sinner!” vv. 24-31.

Even agriculture, trade, and commerce illustrate faith in the unseen, however severed from that sovereign grace which is the spring of blessing in the spiritual realm. But increase as the result cannot be without judgment along the way. On the other hand, niggardliness and fear cannot ward off want, nor do they deserve it. He who is alone worthy of all trust, and even in a scene of confusion, holds the reins, is entitled to form and guide the heart, and He loves a cheerful giver.

Hence the blessing or liberal one is richly blessed; and the waterer of others, according to this expressive figure, gets watered himself. Have we not known it here and there, if we have not proved it as we ought? See its perfection in Him who at the well of Sychar touched the core of the fatal evil, that the Spirit might act as the fountain of His living water springing up to life eternal, Himself finding His food in doing the will of the One who sent Him.

Next we hear the people, on the other side, cursing the withholder of corn in the time of want and suffering to enrich himself, as surely as blessing does not fail to be on his head that fairly disposes of it. See it in the beautiful tale of Joseph during Egypt’s years of famine. Alas! the sad story prevails today too often where the glad one should be heard.

Now we are shown a larger and higher application. He that is earnest, or rises early, after good seeks favour, nor does he fail as the rule to procure it. How pleasant it is in His eyes who alone is absolutely and essentially good! But what can one look for in divine government, but that mischief shall come upon him that is industrious in devising it? What a solemn and sudden witness of it in Haman, the Jews’ enemy, during their servitude to the Gentile, as of no less favour is in Mordecai!

Precarious indeed is confidence in riches, as we are next told; for they certainly make for themselves wings and flee away as an eagle toward heaven. No wonder then that he that trusts in them shall fall. On the other hand, righteousness endures, whatever comes from without; so the wise man can say that the righteous shall flourish as the branch or green leaf. He, as David sang, is like a tree planted by rivers of water, that brings forth fruit in season, and with leaf also that withers not. “Your bones,” said the prophet, “shall flourish like the tender grass.” For the Christian, this is through abiding in Christ.

Verse 29 brings before us the man “that troubleth his own house.” This might be by one or other of the aforesaid objectionable ways – undue scattering, or undue withholding. By either course, not only is his own house made a scene of vexation, but the end for himself is the wind, a heritage of nothing but disappointment. “The fool” seems to sink still lower, and becomes servant to those who are “wise of heart,” the very reverse of his own heartless inconsiderateness.

How contrasted with persons so failing in righteous wisdom is that which is next set before us. “The fruit of the righteous is as a tree of life; and the wise winneth souls.” A tree is a noble object in the landscape, but the fruit of the righteous is far beyond such a comparison; it is as “a tree of life.” They are blessed and a blessing. But the wise rises yet higher, and wins souls; or he that wins souls is wise – a work impossible without divine love constraining, a divine fear communicated by the Word and Spirit of God. How richly the gospel of His grace now produces both! How sad where it does not!

The chapter closes with a vivid call to “behold”, and what then? A cardinal principle for Israel: “the righteous shall be requited on the earth: how much more the wicked and the sinner!” It has been but imperfectly seen, for rulers and subjects have alike fallen short. For a full witness it awaits His kingdom who will come in power and glory, whose right it is. He has spoken, and He will do it. And the time is short; the end of all things is at hand.

Fuente: William Kelly Major Works (New Testament)

A false balance = False balances.

abomination. See note on Pro 3:32.

the LORD. Hebrew. Jehovah. App-4.

weight = stone. Put by Figure of speech Metonymy (of Cause), App-6, for the weight it represents. This proverb is repeated three times (Pro 16:11; Pro 20:10, Pro 20:23). Compare Lev 19:36. Deu 25:13-15, and Mic 6:11. There was a royal standard (2Sa 14:26).

Fuente: Companion Bible Notes, Appendices and Graphics

Shall we turn now in Proverbs to the eleventh chapter.

Now we have come in the Proverbs to individual little sayings of wisdom. Each one is separate and complete in itself and unrelated to the next. So that there is very little to comment on, because each of them become a complete little thought and finish within the verse itself. So it is extremely difficult as far as exposition is concerned, because it says it all. And the wisdom is to be gleaned just from really the brevity of the statement itself. And we are in the section in which we are dealing with that type of Hebrew poetry that is in contrast. And in these particular proverbs, there is a contrast between the righteous and the evil. And so you’ll find them contrasted all the way through in these little nuggets of truth.

A false balance is an abomination to the LORD: but a just weight is his delight ( Pro 11:1 ).

Now before the age of computers and scales like we have and all now, they used to do all of their merchandising with balanced scales. And they had little weights, and the weights would be set on the one side of the balance and then you’d put the grapes on until the scales balanced out. But these clever fellows would oftentimes have two sets of weights: one that they would buy with, and the other that they would sell with. And this was known as a false balance. And, of course, it’s an abomination to the Lord. God wants us to deal fairly. God wants us to deal honestly. If you’re in any kind of a business, God wants you to be upstanding in your business and to deal fairly and honestly with people. “A false weight is an abomination to the Lord.” So it’s talking about these diverse weights that people would often use.

I read that years ago in England when they still used the balanced scales that a baker sued a farmer over the pound of butter that he was buying. And he said that when he first started buying butter from the farmer, it was a full pound. But gradually the farmer was selling him less and less, until now he was only giving him about three quarters of a pound of butter and still charging him for the full pound. And so he sued him in court. The farmer in his own defense said to the judge, “Sir, I only have a balanced scale to measure the butter.” And he said, “I always put the baker’s pound loaf of bread on the other side of the scale and that’s how I know when he has his pound of butter.”

There is a tendency of charlatans to jimmy the gallonage measures on the gas pumps and things of this nature. God hates this kind of chicanery, and it’s an abomination to God. God wants you to be fair, upright, honest in all of your dealings. He doesn’t want you to be dishonest and shrewd and trying to take people. “The just weight in His delight.” God delights in honesty in business.

When pride cometh, then cometh shame: but with the lowly is wisdom ( Pro 11:2 ).

Now as you go through the proverbs he has so much to say about pride. And it is a very fascinating study just to run your concordance through Proverbs and find out how many things he has to say about pride. Certainly it is something that God disdains. And it is true the man who is proud is blind. The man who is proud has never seen God. There’s no way that a person can really come into a real relationship with God and still be proud. Isaiah said, “In the year the king Uzziah died then I saw the Lord high and lifted up, sitting upon the throne, His glory filled the temple. Then said I, ‘Woe is me! For I am a man of unclean lips, and I dwell amongst a people of unclean lips'” ( Isa 6:1 , Isa 6:5 ).

In seeing God, he sees the truth about himself. And so the man who is proud has never seen the truth about himself, which means he has never really seen God. And so there is much said about pride. How God hates pride. How God hates a haughty attitude, a haughty spirit, thinking that I am better than somebody else. Thinking that I’m too good to give him the time of day. Thinking, “Well, I’m too busy to be bothered by his needs.” That I’m somehow elevated or above him. God hates that kind of an attitude. The lowly, that is the attitude that is esteemed of God. And so with the proud comes shame. God will bring him to shame.

In the next, after our lesson, the sixteenth I think, we get into more things on pride and all, cometh before a fall and so forth. But lowly and the proud and the humble are contrasted many times.

The integrity of the upright shall guide them: but the perverseness of transgressors shall destroy them ( Pro 11:3 ).

And so the contrast: the one, a man of integrity being guided; the man of perversity being destroyed.

Riches profit not in the day of wrath ( Pro 11:4 ):

Or in the coming day of God’s judgment. Riches are going to be no profit to a person. How can you buy God off? “What shall a man give in exchange for his soul?” ( Mat 16:26 ) You see. In the day of wrath riches will have no value at all. When God’s day of judgment comes, the riches that you have gained will be of absolutely no value to you at all.

but righteousness will deliver a man from death ( Pro 11:4 ).

The day of God’s wrath, riches of no value. In fact, we are told in Revelation that they’ll be selling a measure of wheat for a day’s wage. A pint of wheat, work all day, for a pint of wheat. The day of God’s wrath.

The righteousness of the perfect shall direct his way: but the wicked will fall by his own wickedness ( Pro 11:5 ).

So contrasting between righteousness and wicked.

The righteousness of the upright shall deliver them: but the transgressors shall be taken in their own naughtiness ( Pro 11:6 ).

You’ll be caught in your own guile, in your own deceit.

When a wicked man dies, his expectation [or his hope] perishes: and the hope of the unjust men perish ( Pro 11:7 ).

So the death of the wicked, hope is all gone. As long as there’s life, there’s hope. When he dies, there is no hope.

Jesus said to Martha, when she said, “Lord, if You’d only been here, my brother would not have died.” He said, “Your brother’s going to live again.” She said, “Oh yes, Lord, I know in the last day, the great resurrection.” Jesus said, “I am the resurrection, and the life. He that believeth on Me, though he were dead, yet shall he live. He who lives and believes in Me shall never die. Believest thou this?” ( Joh 11:21 , Joh 11:23-26 )

I like that. Jesus is so direct with people. He makes this incredibly radical statement. So radical that it rivals anything I’ve ever read or heard of any man stating in Israel. A man saying, “If you live and believe in Me, you’ll never die.” Then He says, “Do you believe this?” So immediately He puts you on one or the other side of the fence. Yes, I believe. No, I don’t believe. Oh, but it’s much more than that. You either have hope or you have no hope.

Those who do not believe in Jesus Christ, they have absolutely no hope. “When a wicked man dies, his expectation shall perish, and the hope of unjust men perishes.” It’s the end of it. No hope for them. But those who believe in Christ, “Thank God,” Peter said, “for a living hope by the resurrection of Jesus Christ from the dead” ( 1Pe 1:3 ).

The righteous is delivered out of trouble, [contrast] the wicked cometh to his just desserts ( Pro 11:8 ).

Now God delivers the righteous man; the wicked man falls in the pit.

A hypocrite with his mouth destroys his neighbor ( Pro 11:9 ):

Oh, the tongue, what it can do as far as destruction. How many people have been destroyed by gossip–many times untrue. “The hypocrite with his mouth destroys his neighbor.” Contrasting:

but through knowledge shall the just be delivered. When it goes well with the righteous, the city rejoices: and when the wicked perish, there is shouting ( Pro 11:9-10 ).

So the contrast again, the righteous and the wicked. When it goes well with the righteous, the city is rejoicing. When the wicked dies, the city rejoices. When the righteous man is blessed and things are going well with him, everybody rejoices. When the wicked man gets wiped out, everybody rejoices.

By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked. He that is void of wisdom despises his neighbor: but a man of understanding makes peace. A talebearer revealeth secrets: but he that is of a faithful spirit will conceal the matter ( Pro 11:11-13 ).

Talebearer will go out and tell everything he knows of evil, of the wrongdoing. But the person of a faithful spirit will cover it; he’ll conceal the matter.

Where no counsel is, the people fall: but in the multitude of counselors there is safety ( Pro 11:14 ).

I’ve often said also, “In the multitude of counselors there is confusion.” There are people who shop counselors. They’ll come up and they say, “I was talking with Pastor Romaine, and I talked to Chuck Mattier, and I talked to Jerry Westburg, and I wanted to talk to you about this.” Well, you know that they’re really not looking for counsel. It’s that the other three guys haven’t agreed with them yet, and they’re looking and hoping someone’s going to agree with them somewhere along the line. They’re looking for confirmation rather than real counseling, real guidance. And people just shop around until they can find someone who’ll say, “Oh well, that’s fine. Go ahead and do it. Yes, that’s wonderful.” They’re really not wanting to be guided. They’re only wanting affirmation that what they’re doing is all right to do, is the right thing to do. And so in the multitude of counselors, quite often there is confusion. The more you go to, the more different things you hear. And you get to you don’t know what to do.

He that is surety for a stranger will smart for it ( Pro 11:15 ):

If you say, “Oh yeah, he’s all right,” and you don’t know the guy, hey, you’re going to get bit. You’re going to smart for it.

and he that hateth suretyship is sure ( Pro 11:15 ).

Interesting play on words. If you hate suretyship, that is, putting up your word for somebody else, if you hate doing that, then you’re going to be safe. But if you put it up for a stranger, you’re going to get hurt.

A gracious woman retains her honor: and strong men retain riches ( Pro 11:16 ).

“A gracious woman retains her honor.” Beautiful.

The merciful man doeth good to his own soul: but he that is cruel troubles his own flesh. The wicked works a deceitful work: but to him that soweth righteousness shall be a sure reward. As righteousness tendeth to life; and he that pursueth evil pursueth it to his own death ( Pro 11:17-19 ).

So righteousness and life contrasted with evil and death.

They that are of a perverse heart are an abomination to the LORD: but such as are upright in their way are his delight ( Pro 11:20 ).

What a contrast.

Though hand join in hand ( Pro 11:21 ),

That is, for strength and defense.

the wicked shall not be unpunished: but the seed of the righteous shall be delivered ( Pro 11:21 ).

This next one is an interesting picturesque.

As a jewel of gold in a swine’s snout, so is a fair woman which is without discretion ( Pro 11:22 ).

A beautiful woman that has no discretion, has no sense. The ornament of gold, it’s beautiful, but it’s out of place in a swine’s snout. A fair woman, beautiful, but she’s out of place if she doesn’t have discretion, if she’s not discreet.

The desire of the righteous is only good ( Pro 11:23 ):

Righteous and wicked again.

but the expectation of the wicked is wrath ( Pro 11:23 ).

Now here we have an interesting spiritual law in the twenty-fourth proverb here.

There is that which scatters, and yet it increases; and there is that is that which holds more than is necessary, but it tends towards poverty ( Pro 11:24 ).

There is a spiritual law, “Give, and it shall be given unto you; measured out, pressed down, running over, shall men give unto your bosom” ( Luk 6:38 ). “He that soweth sparingly shall reap sparingly; he that soweth bountifully shall reap bountifully” ( 2Co 9:6 ). And “whatever measure you mete it out, it’s going to be measured back to you again” ( Mar 4:24 ). Spiritual law. Here it is said in just a little different way, but the same spiritual truth. “There are those who scatter, and yet they increase.” You increase by giving. “There are those who withhold more than is necessary, but it tends towards poverty.”

The liberal soul shall be made fat: and he that watereth shall be watered himself. He that withholdeth corn, the people shall curse him: but blessing shall be upon the head of him that selleth it. He that diligently seeks good procureth favor: but he that seeks mischief, it will come to him. He that trusts in his riches shall fall: but the righteous shall flourish as a branch. He that troubles his own house shall inherit the wind: and the fool shall be servant to the wise of heart. The fruit of the righteous is a tree of life; and he that winneth souls is wise ( Pro 11:25-30 ).

They that are wise, let’s see, they that win souls are wise and shall shine as the stars forever and ever. In Daniel, he that winneth souls is wise and “shall shine as the stars forever and ever” ( Dan 12:3 ). How God wants us to be winning souls for Jesus Christ. “He that winneth souls is wise.” A very wise occupation to give yourself to, winning others to Jesus Christ. “The fruit of the righteous is a tree of life; he that winneth souls is wise.”

Behold, the righteous shall be recompensed in the earth: much more than the wicked and the sinner ( Pro 11:31 ).

Continuing the contrast between righteousness and wickedness on through the twelfth chapter of the Proverbs. “

Fuente: Through the Bible Commentary

Pro 11:1

Pro 11:1

“A false balance is an abomination to Jehovah; But a Just weight is his delight.”

“Dishonest scales are abominable to the Lord, but a true weight pleases him. This is one of many warnings in the Bible against dishonesty (Pro 16:11; Pro 20:10; Pro 20:23); and, of course, any kind of dishonesty is also abominable in God’s sight. The false balances were those in which the heavy weights were used in buying and the light ones were used in selling.

Pro 11:1. A perusal of this chapter will show that its sayings deal principally with honesty, integrity and uprightness in human relationships. A false balance was a set of dishonest scales. That God is concerned about honesty in business is evident from this verse and from Lev 19:35-36; Deu 25:13-16; Pro 20:10; Pro 20:23.

Fuente: Old and New Testaments Restoration Commentary

Verse Pro 11:7. The antithesis of this proverb is between the condition described and that of one not described, that is to say, the expectation or hope of the wicked lies wholly on this side of the grave, and perishes at death.

Verse Pro 11:12. The word “despiseth” here must be understood as marking some outward manifestation of contempt. The contrast will then be plain.

Verse Pro 11:16. The method of this proverb is of comparison rather than of contrast, the idea being that a “gracious woman” will defend honor with the same strength and persistency as “violent men,” or “strong men,” as the Authorized Version had it, will retain riches. The word “violent” here suggests evil rather than good.

Verse Pro 11:21. The phrase “hand join in hand” indicates either co-operation in wickedness, or continuity of the same, as from father to son. The latter would seem to be more probable, as affirming the direct contrast to the statement that the “seed of the righteous” shall be delivered.

Verse Pro 11:22. A ring of gold in a swine’s snout is out of place, and a useless waste of precious metal. So also is beauty in a woman who lacks discretion. If the thought of the contrast be carried out a little, it will be recognized that the swine will speedily destroy the luster of the gold, and so a woman lacking discretion will surely destroy her own beauty.

Verse Pro 11:30. Notice the change from “He that winneth souls is wise” to “He that is wise winneth souls.” Essentially the meaning is the same, but this setting makes more graphic the truth that winning souls is not easy. It needs wisdom.

Fuente: An Exposition on the Whole Bible

Proverbs 11

Chapter 11 of Proverbs continues to delineate the contrast between righteousness and lawlessness. God, in His wonderful grace, uses every opportunity to warn the young and inexperienced of the dangers and sorrows of rebelling against His Word. He puts before them the physical and spiritual blessings to be found in obedience to wisdom and truth.

11:1

Our God would have earthly scales regulated by heavenly standards. He delights in absolute integrity. A deceitful balance indicates lack of uprightness in heart. Man may never be cognizant of the error; but those who fear God will consider Him and conduct every transaction in His presence. It is a solemn thing when Christians follow the world in the slipshod business methods of the day. The name of Christ is dishonored when shams and false weights are discovered among Christians. It is good to remember what is written in the law:

Thou shalt not have in thy bag divers weights, a great and a small. Thou shalt not have in thine house divers measures, a great and a small. But thou shalt have a perfect and just weight, a perfect and just measure shalt thou have: that thy days may be lengthened in the land which the Lord thy God giveth thee (Deu 25:13-15).

This was Gods standard for His earthly people. How shameful when His heavenly people fall below it! It may seem trivial that what is measured by a yardstick is slightly short or a pound weight not up to the standard; and one may try to ease his conscience by saying that it is customary and that people know what to expect. But these are the things that indicate character, and tell of a seared conscience. The example of Zaccheus should cause dishonest people to be ashamed (Luk 19:8).

11:2

Nothing is more detestable in Gods sight than pride on the part of creatures who have absolutely nothing to be proud of. This was the condemnation of the devil-self-exaltation. We instinctively see it to be hateful in others; but in ourselves, it is readily and almost unconsciously tolerated! In any case, it indicates a lack of brokenness and self-judgment before God. Humility is an indication of true wisdom. It characterizes the man who has learned to judge himself correctly in the presence of God. In Nebuchadnezzar we have a striking illustration of the two opposite states exhibited at different times in the same person (Daniel 4).

11:3

The Spirit of God will guide and direct the one who purposes in his heart to walk in the truth. When the heart is treacherous, destruction will assuredly follow. The principle in this verse is far-reaching and of vast importance. It enters into every detail and ramification of a believers path and service. It is not so much intelligence that is lacking among the mass of saints as real integrity of heart. Often we see a person with true devotedness to Christ coupled with very little knowledge of Scripture. Yet with a remarkable ability to examine different aspects of the faith he uses what little knowledge he has for the glory of God. On the other hand, great intelligence has frequently been found coupled with gross carelessness and treachery of heart. This eventually leads to a moral and spiritual breakdown. The great requirement of a Christian is a tender conscience, obedient to the guidance of the Word and Spirit of God. Contrast Obadiah and Ahab (1Ki 18:3-4; 21:25).

11:4

The wealthy persons confidence in uncertain riches will prove empty and vain in the day of wrath. God could allow such a day to overtake men on earth, or wait until the full outpouring of His wrath on the wicked dead! See Rev 6:12-17; 20:12-15.

Only righteousness delivers from death: righteousness that man is lacking in his natural state. The believer is declared righteous by faith when He believes Gods testimony. Practical righteousness flows from the new nature received when one is born again. Noah is an apt illustration of this truth. He was found righteous when the rest of the world had lapsed into violence and corruption (Genesis 6).

11:5-8

The great lesson of these verses is that retribution is an obvious law of God both in this world and the next (See Pro 10:27-30). God is not mocked: for whatsoever a man soweth, that shall he also reap-whether of the flesh unto corruption or of the Spirit unto life eternal (Gal 6:7-8). The Lord is a God of knowledge, and by him actions are weighed (1Sa 2:3). Nothing escapes His notice. All will receive a just recompense of reward. The path of righteousness leads to endless glory; the way of lawlessness ends in sorrow and woe. He who seeks to ensnare the upright will fall into the meshes of his own trap. The entire book of Esther is one of the best examples of the instruction of this section. (Those who have not studied the moral instruction of Esther might find profit in the commentary on Esther, by the same author and publisher.) Daniels experience with his accusers, as noted earlier, emphasizes the same principle. Gods retributive justice is swift and sure. It is futile to seek to change His holy and righteous administration.

11:9

The hypocrites only thought is to cover his contemptible character, whatever the consequences to others. He is always ready to falsely accuse and destroy the peace of the innocent in order to maintain his own mask of righteousness. But the upright can afford to leave all in the hands of God. He trusts God to vindicate His servant in His own way and time. The case of Potiphars wife and Joseph might have been in Solomons mind as he penned these words (Genesis 39-41).

11:10-11

Whatever their individual evil propensities, collectively men realize, in some measure at least, the value of righteousness in their government leaders. Therefore they acclaim rulers who are wise and good for they build up a city; while evil rulers are detested because of the obvious unhappy results of their oppression. This is why men rejoiced over the downfall of Abimelech (Jdg 9:53-57) and later, in the exaltation of David (2Sa 19:14).

11:12

Answering bitter speech and unkindness with contempt or anger, however well deserved, only fuels the flame. A troublemaker should always be met by one who is following the example of Christ who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously (1Pe 2:23). The course of wisdom and blessing is to go on quietly committing all to God. This is what David did when cursed by Shimei. See notes on 20:22.

11:13

Telling tales, even if the tales are true, is very harmful. If there is a fault, one should lovingly admonish in private, and then conceal it from all others. This is in accordance with the mind of God.

There is an instructive word in this connection in Exo 37:17-24. These verses relate to the making of the candlestick, or lampstand, for the tabernacle. Among the accessories to it, Moses made his seven lamps, and his snuffers, and his snuffdishes, of pure gold (23). There is something here that is intensely interesting and precious when applied to the subject of tale-bearing.

No lamp will burn well for long without occasional snuffing. God has made provision even for such an apparently insignificant matter as this. It might not seem important how a light was snuffed and what was done with the black snuff afterwards. But in Gods eye nothing is trivial that concerns the glory of His Son or the welfare of His people.

The snuffers were made of pure gold-that which symbolizes divine glory and perfect righteousness. It may often happen that some saint of God is losing his brightness and no longer shining for Him as he once did. The priest with the golden tongs is entrusted with the delicate task of trimming the charred end of the candlestick. Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted (Gal 6:1). In this way the snuffing of evil is accomplished Gods way and the restored brothers light burns all the brighter.

Is the evil then to be spread abroad and made a matter of common knowledge? There were not only the snuffers, but the snuff-dishes, which were also made of pure gold. The priest was to put carefully the black, dirty snuff which he had removed from the wick in these golden receptacles. To have spread the filth on the spotless garments of other priests would have been to defile them all. It must be hidden away in the presence of God! Is not this where we often fail?

How much grief and sorrow might have been prevented in many an assembly if the golden snuff-dishes had been used to carry away the evil. So much strife and discord are brought about through evil speaking; and it is remarkable how ready we are to listen to that which we know can only defile. Oh that there might be more angry countenances among us when the backbiter tries to blacken the white garments of Gods holy priests! See Pro 25:23.

In the New Testament the divine way of dealing with a brothers fault is clearly defined: Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother (Mat 18:15). Much evil speaking would be eliminated if Christians would sternly refuse to listen to complaints against others until this first condition has been followed. Many a brother would be won if approached by one who in godly humility carried with him the golden snuffers and the snuff-dish.

But what if he refuses to hear? Then take one or two more with you and if he still is not repentant tell it to the church. But this is only a last resort after the other means have failed.

By obeying Gods Word in this way innocent people might be spared much shame and misery. And many wandering ones might be recovered who otherwise would be driven deeper into sin. God, too, will be glorified, and the Lord Jesus honored; for He has said, If I then, your Lord and Master, have washed your feet; ye also ought to wash one anothers feet If ye know these things, happy are ye if ye do them (Joh 13:14,17).

11:14

To depend entirely on ones own judgment is the height of folly. Even the wisest and godliest are often given to blunders and errors of discernment. No one is infallible. To weigh a matter in the presence of God and to invite the spiritual counsel of those who are able to discern differences is the course of wisdom. Rehoboam lost the major part of his kingdom by neglecting this important truth; and many have suffered grievous loss for the same disdain of counsel and help.

11:15

This proverb was written centuries before the cross to warn men of what is still a very common ground for failure and ruin in business. It is a most dangerous thing to pledge security for a stranger, as thousands have learned to their sorrow.

But there was One who knew fully the consequences of His action, yet, deigned in grace to become the security for strangers. Ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich (2Co 8:9). He was the strangers surety.

A surety is one who accepts liability for anothers debts. Many a man will do this for a trusted, long-time friend, but no wise man will do so for a stranger. Yet Jesus became our surety when we were strangers and foreigners, alienated and enemies in [our] mind by wicked works (Col 1:21). He died, the just for the unjust, that he might bring us to God (1Pe 3:18).

All we owed was exacted from Him when He suffered on the tree for sins that were not His own. He could then say, I restored that which I took not away (Psa 69:4). Bishop Lowths beautiful rendering of Isa 53:7 reads, It was exacted, and He became answerable. This is the very essence of the gospel.

He fully proved the truth of the words of Pro 11:15 when He endured that cross of shame. How He had to suffer when God s awful judgment against sin fell on Him! But He wavered not. In love to God and to the strangers whose surety He had become, He endured the cross, despising the shame (Heb 12:2).

His sorrows are now forever past. He has paid the debt and met every claim in perfect righteousness. The believing sinner is cleared of every charge and God is fully glorified.

He bore on the tree the sentence for me;

And now both the Surety and sinner are free.

None other could have met the claims of Gods holiness against the sinner and have come out triumphant at last. He alone could atone for sin. Because He has settled every claim God has raised Him from the dead and seated Him at His right hand in highest glory. This glorified One administers grace and blessing to all who see Him as the strangers security and trust Him for themselves.

11:16

Physical strength enables a man to retain his wealth against those who would attack it. Similarly a woman evidences strength of character by graciously yielding, rather than standing for what she thinks are her rights; in this way she retains honor. Many are fearful of losing the admiration of others by showing kindness and humility. So they wrap themselves in a haughty, chilling dignity which actually makes them the objects of scorn and disgust. Nothing is as lovely and admirable as a gracious, conciliatory spirit, whether in the home, the assembly, or in the world. How brightly does this shine out in Abigail (1 Samuel 25)!

11:17

A kindly, forgiving spirit is again praised in this verse. Not only others, but ones own self, will be blessed and helped by this attitude. Hardness and cruelty will inevitably come back on the one who acts mercilessly. He can only be unhappy in his own soul; and then, with the measure he uses, judgment will be measured to him again. Joab was a man of cruelty (1Ki 2:5-6); in Isaac we see the opposite (Genesis 26).

11:18-21

Sin and righteousness are set in sharp contrast again. Deceit and lawlessness go together. They will be the eternal undoing of those who practice them, because they are an abomination to the Lord.

He delights in the upright, therefore their reward is sure. It is useless for men to attempt to avert the coming judgment by joining together to defeat the justice of the Almighty. Vengeance inevitably will follow their evil course; but deliverance will come in due time to the righteous. Sennacherib and Hezekiah are the central figures in a solemn scene that illustrates this great and important principle (2 Chronicles 32).

11:22

The picture in this verse is utterly incongruous! Beauty allied to virtue is incomparably lovely, but without discretion, beauty is sad indeed. See Jezebels melancholy history.

11:23

Thoughts of peace, and not of evil (Jer 29:11) fill the heart of the righteous. His desire will be more than met; for all things work together for good to them that love God, to them who are the called according to his purpose (Rom 8:28). The only expectation of the wicked is judgment. He heaps up wrath for himself against the day of wrath. Note Pro 10:28 and see Jeremiah and Zedekiah (Jer 17:16-18; 34:1-3).

11:24-25

Bunyans quaint rhyme is in itself a suited commentary on these verses. It was propounded as a riddle by Old Honest and explained by Gaius.

A man there was, though some did count him mad,

The more he cast away, the more he had.

* * * * * * * * * * *

He that bestows his goods upon the poor

Shall have as much again, and ten times more.

These verses give us the divine plan for increase. The Egyptian farmer scatters his seed on the retreating waters of the Nile to reap a rich harvest after many days. Likewise the one who is touched by the philanthropy of God will find true increase later by scattering now. While he who greedily seeks to keep all for himself will find his course has led to complete ruin. In 2 Corinthians the Holy Spirit uses these verses in Proverbs as a divine principle that applies to the grand subject of Christian benevolence.

But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully. Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver. And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work (2Co 9:6-8).

These verses assure us that God notes all done for His glory. He will minister abundantly to those who freely use what He has given them for the blessing of others. The Philippian assembly had tasted of the joy of ministering to the Lord in this way (Php 4:10-19). In Nabal we learn the folly of greed and self-occupation (1Sa 25:10-11,38).

11:26

One who withholds food from starving people in order to make a profit later deserves the curses his actions invoke. The story of the medieval bishop of Rouen who so acted has made his name detestable for centuries. We saw this in Nabal, who, living in prosperity himself, refused to share with David and his followers when persecuted by Saul. Joseph was the manager of Egypts resources for the good of the famine-stricken world. In him we see the type of behavior that is commended in the last clause of verse 26.

If in this world the curses of the dying will fall on those who refuse to share physical bread, what will be said of him who refuses to share the Bread of life. He has the knowledge of the precious grace of God and yet is quite unconcerned about the need of the vast multitudes who are going on to the second death, the lake of fire. It is not enough to plead that they know but do not heed. The Christian is responsible to warn, to preach, to entreat the lost to be reconciled to God. We are debtors to all men because of the treasure committed to us. Sad indeed will be the accounting for those who live to themselves, withholding that spiritual food which alone can meet the dire need of the spiritually starving. Blessings will be on the head of those who seek to offer to men the free grace of God, as earnestly as businessmen seek to sell their goods.

11:27

Again our attention is turned to Gods just rewards. The seeker after good will be rewarded according to his faithfulness in endeavoring to bring joy and cheer to others. But the mischief-maker, who rejoices in iniquity and desires the undoing of his neighbor, will be undone himself. The confession of Adoni-bezek is a striking case in point (Jdg 1:5-7). Caleb well illustrates the first clause (Jos 14:6-14).

11:28

Those who prosper in this world are very apt to trust in uncertain riches (1Ti 6:17); therefore the need to be continually reminded of the evanescent character of all that this world offers. See the rich fool of Luk 12:16-21.

The genuine riches are moral-not material. It is the righteous-not the man with money-who is truly wealthy. See the blessed man of Psalm 1.

11:29

To trouble ones own house is to walk so as to leave an evil example for succeeding generations. Jehovah visits the iniquities of the fathers on the children to the third and fourth generation (Exo 20:5). It is not merely physical ills handed down in judgment, as in the case of the alcoholics child being born with an inherent tendency to disease; but the fathers ways are copied by the children. This is what is so prominent in the case of Jeroboam the son of Nebat, who made Israel to sin (1Ki 14:16).

The fool, though superior in position, will be the servant to the wise in heart. It is not the outward trappings and insignia of office that make a man truly great. When Daniel and Belshazzar met face to face, or when Paul and Festus confronted each other, who were the superior persons?

11:30

The fruit of the righteous is a tree of life to those who perish. Refreshment and gladness are produced so that those who weaken may enter into blessing. So he who is wise will win souls. It is not merely that he that winneth souls is wise; but all who are truly wise according to God will be channels of blessing to others-winners of souls. There is a searching truth stated here. Wisdom consists not in the knowledge of Scripture, precious as that is, but in the ability to live in the power of the Word. True wisdom is being able to so minister to men, women, and children that they will be won for Christ and His truth. Tested by this standard, how few are the wise!

It is evident that soul-winning is not the slipshod business many would make it out to be-the mere hit-or-miss ministry that is so common today. On the contrary, it is a divine science, requiring sincere preparation of the heart in the presence of God. It requires careful study of the need of mens souls and of the truth of the Scriptures that can meet that need. Of all human soul-winners, Paul is the great example made all things to all men, that (he) might by all means save some (1Co 9:19-23). This is the wisdom so much needed in turning men from the power of Satan unto God.

11:31

This is the passage quoted by the apostle Peter (though from the Septuagint version). He said:

For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? (1Pe 4:17-18)

Much light is shed on this quotation by comparing it in its transposed form with the proverb itself. The righteous being scarcely, or with difficulty saved, refers to their salvation on earth, not their entrance into Heaven. Here on earth the righteous and wicked are subjects of Gods authority. If the godly will be recompensed here for the evil they may do when their heart turns away from the Lord, what about the wicked? Their judgment will be dire indeed. In a national way, we see this in the case of the righteous nation of Israel, who was punished in measure for its sins. Edom, the proud, defiant persecutor, who had cast off all fear of God was also punished. See the prophecy of Obadiah.

God never spares His children when they willfully follow their own ways. For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth (Heb 12:6). How irreverent the thought that the wicked can defy Him as they please and go unpunished! Judgment may linger, but it is certain to be executed eventually. They shall not escape (1Th 5:3).

Fuente: Commentaries on the New Testament and Prophets

Pro 11:1

Our God is emphatically a God of justice. Wherever there is deceit in the world, wherever injury, wherever oppression, there is God’s anger and loathing accompanying it.

I. The false balance, which is an abomination to the Lord, where do we not see it around us? Of every rank and class some, and far too many, are, and are allowed to be, and are tolerated as, men of fraud, men of mere shine-workers and upholders of deceit.

II. It is obvious that we must not begin with mere practical details, if we would be right in this matter. The secret of all wrong is the false balance within the heart; the real cheating begins there. An unfair dealer has defrauded himself, before ever he defrauded another. And this is a most important consideration for all of us. Have we the balance right within? In other words, is our estimate of men and things, which guides our actions, the real and true one; or some artificial one altogether wrong, and leading us altogether wrong?

III. Were buyers honest sellers would by compulsion be honest too. If the Saviour whom we preach were really believed in by you, as having bought each of you with His own precious blood, you would be to the full as careful in this matter as any of Christ’s ministers could wish you to be. The old want is still the pressing one; the old cry still the necessary one for this generation to raise in the ear of heaven, “Create in me a clean heart, O God; and renew a right spirit within me.”

H. Alford, Quebec Chapel Sermons, vol. vii., p. 34.

References: Pro 11:1.- W. Arnot, Laws from Heaven, 1st series, p. 279. Pro 11:1-9.- R. Wardlaw, Lectures on Proverbs, vol. i., p. 268. Pro 11:2.- W. Arnot, Laws from Heaven, 1st series, p. 285. Pro 11:3.- Ibid., p. 288. Pro 11:4.- Homiletic Quarterly, vol. ii., p. 93. Pro 11:4, Pro 11:24-28.- Sermons for Sundays, Festivals, and Fasts, 2nd series, vol. iii., p. 345. Pro 11:5.- Clergyman’s Magazine, vol. ix., p. 157. Pro 11:9.- W. Arnot, Laws from Heaven, p. 290. Pro 11:10-17.- R. Wardlaw, Lectures on Proverbs, vol. i., p. 277.

Pro 11:13

I. A talebearer. One celebrated nation of antiquity used to express this man’s character by a very significant figure. They called a talebearer a “seedpicker.” There are men in the world who live by their seed-collecting: by going about here and there, from house to house, from street to street, through a town large or small, and gathering together all the little stories which can be told or made about the neighbours who are dwelling securely by them, and ignorant of the calumnies by which they are assailed.

II. A talebearer revealeth secrets. Many motives go to make up a talebearer. (1) Perhaps he is a witty man. He can intimate, rather than express, a scandal. His representations of character are pungent. His imitations, his caricatures of manner and of speech, are irresistibly comic. In society he is the life of his company. It is not till he is silent and departed-perhaps not even then-that you begin to feel that there has been virtually a talebearer among you, and that he has been revealing unkind secrets. (2) Or he may be a man in whose own conscience there is a sore place. He knows something against himself. He is conscious of some lurking, some secret, some bosom sin. And it is a relief to him to hope that others are not so much better than himself. He finds a solace in his wretchedness in making company for his sin. (3) There are others who cannot bear superiors. They do not like superiors in station, but superiors in character they cannot brook. Their only comfort is in a general disbelief of virtue. A ridiculous story to tell of the eminently good is to them as a draught of water to the thirsty.

III. “He that is of a faithful spirit concealeth the matter.” He does not say what matter. But we may understand it to include two things: that which has been entrusted to him in the secrecy of confidence, and that which has become known to him to another’s disparagement.

If we could part for ever with the disposition of the talebearer, we should have parted with that which, more than anything else, confuses and perplexes and embitters human life. It is the want of self-knowledge which makes us so keen-sighted. It is the want of acquaintance with Christ, as our Propitiation first, and then as our Example, which makes it possible for us to sit in the tribunal of judgment.

C. J. Vaughan, Lessons of Life and Godliness, p. 1.

References: Pro 11:13.-W. Arnot, Laws from Heaven, 1st series, p. 292. Pro 11:15.-Ibid., p. 294. Pro 11:16.-Preacher’s Monthly, vol. vi., p. 128. Pro 11:17.-W. Arnot, Laws from Heaven, 1st series, p. 303. Pro 11:18.-Ibid., p. 305. Pro 11:18-23.-R. Wardlaw, Lectures on Proverbs, vol. i., p. 287. Pro 11:19, Pro 11:21.-H. Armstrong Hall, Clergyman’s Magazine, vol. xiii., p. 271. Pro 11:20.-W. Arnot, Laws from Heaven, 1st series, p. 307; J. H. Evans, Thursday Penny Pulpit, vol. xi., p. 281.

Pro 11:21

The one peculiar and characteristic sin of the world is this, that whereas God would have us live for the life to come, the world would make us live for this life. It takes, as the main scope of human exertion, an end which God forbids, and consequently all that it does becomes evil, because directed to a wrong end.

Men seem made for this world; this is what prevails on them to neglect the next world; they think they have reason for concluding that this world is the world for which they are to labour, and to which they are to devote their faculties.

I. There are a number of faculties and talents which seem only to exist in this world, and to be impossible in another. Our aim, men say, must be an aim of this life, our end of action must be in this world, because our talents point that way.

II. Another consideration of the same kind is the existence of national character. This seems to them to be a providential mark of what the world is intended to be. One nation is manly, and another is brave but cruel, and a third is sagacious, and a fourth is energetic and busy. These, then, it is argued, are the qualities of mind for which this life is intended. Religion is for the next world, not for this.

III. Men generally apply this argument to the case of individuals. They go into the world, and they find individuals of this or that character, and not religious; and hence they argue that religion is but a theory, because it is not on the face of society.

IV. Another consideration which the world urges in its warfare against religion is that religion is unnatural. It is objected that religion does not bring the elementary and existing nature of man to its highest perfection, but thwarts and impairs it, and provides for a second and new nature.

V. The strongest argument which the world uses in its favour is the actual success of its experiment in cultivating the natural faculties of body and mind: for success seems a fresh mark of God’s will, over and above the tendencies of nature. Men may or may not have the fear of God before their eyes, yet they seem to go on equally well either way. Let anyone betake himself to the world, and go through but one day in it, and he will understand what this argument is which the very face of society presents, namely, that religion is not needed for the world, and therefore is of no great importance.

Let us leave the world, manifold and various as it is; let us leave it to follow its own devices, and let us turn to the living and true God, who has revealed Himself to us in Jesus Christ. So that when the end comes, and the multitudes who have joined hands in evil are punished, we may be of those who, in the words of the text, are “delivered.”

J. H. Newman, Sermons on Subjects of the Day, p. 78.

References: Pro 11:21.-E. White, Christian World Pulpit, vol. xxvi., p. 11. Pro 11:22.-W. Arnot, Laws from Heaven, 1st series, p. 308. Pro 11:23.-Ibid., p. 312. Pro 11:24.-Parker, City Temple, vol. i., p. 37; W. Arnot, Laws from Heaven, 1st series, p. 315; Clergyman’s Magazine, vol. iii., p. 161. Pro 11:24-31.-R. Wardlaw, Lectures on Proverbs, vol. i., p. 295.

Pro 11:25

I. The theory can be submitted to a practical test.

II. All true getting is based upon true giving.

III. Self-care is self-defeat. We must work for others if we would be truly blessed ourselves.

Parker, City Temple, vol. i., p. 61.

References: Pro 11:25.-Spurgeon, Sermons, vol. xi., No. 626, and Morning by Morning, p. 234; W. Arnot, Laws from Heaven, 1st series, p. 319; Bishop Thorold, Clergyman’s Magazine, vol. xxi., p. 20; Ibid., vol. i., p. 94. Pro 11:26.-W. Arnot, Laws from Heaven, 1st series, p. 323; Spurgeon, Sermons, vol. xi., No. 642. Pro 11:28.-W. Arnot, Laws from Heaven, 1st series, p. 327.

Pro 11:30

I. The true Christian is not satisfied to watch and work for his own salvation, but he remembers the souls of others also. Every soul won for Christ is a token of His favour. The success of our efforts proves that we have used the right means in the right way, so that the planting and the watering of the human agency has been crowned by the Divine Spirit with an abundant increase.

II. The text contains a significant hint as to the mode of carrying on this blessed work. “He that winneth souls is wise.” The Christian is to do good, not by force or harshness, but by gentle persuasion and persevering kindness. To win, as in a game, implies skill in adapting the means to the end.

III. He who would be successful in winning souls to Christ must be (1) considerate and thoughtful; (2) he must have courage; (3) tender, unaffected sympathy.

J. N. Norton, Every Sunday, p. 418.

References: Pro 11:30.-J. Sherman, Thursday Penny Pulpit, vol. xiii., p. 373; New Manual of Sunday School Addresses, pp. 148, 151, 154, 158; Spurgeon, Sermons, vol. xv., No. 850, and vol. xxii., No. 1292; W. Arnot, Laws from Heaven, 1st series, p. 333; Preacher’s Monthly, vol. vi., p. 346; E. Medley, Christian World Pulpit, vol. ii., p. 289; J. Morgan, Ibid., vol. xv., p. 334.

Pro 11:31

I. God is impartial. He is no respecter of persons, but causing His sun to shine on the evil and the good, and His rain to fall on the just and on the unjust; and so rewarding every man according to his work, paying him for all work done, of whatever kind it may be. Some work for this world, which we do see, and God gives them what they earn in this life; some work for the world above, which we cannot see, and God gives them what they earn in this life for ever and ever likewise. If a man wishes for treasure on earth he can have it if he will, and enjoy it as long as it lasts. If a man wishes for treasure in heaven he can have it too, and enjoy it as long as it lasts. God deals fairly with both, and pays both what they have earned.

II. Those who long for sanctification and desire to be holy, even as their Father in heaven is perfect, are they that have treasure in heaven. But how are such souls recompensed in the earth? Is not a man recompensed in the earth whenever he can lift up his heart unto the Lord, and behold His glory above all the earth? The world of man looks brighter to him then, in spite of all his sins and sorrows; for he sees the Lord ruling it, the Lord forgiving it, the Lord saving it. He takes heart and hope for the poor earth and says, “The earth is not deserted; mankind is not without a Father, a Saviour, a Teacher, a King.” Just in proportion as a man walks with God, just in proportion as the eyes of his soul are opened by the Spirit of God, he recovers the privilege which Adam lost when he fell. He hears the Word of the Lord walking among the trees of the garden in the cool of the day, and instead of trying, like guilty Adam, to hide himself from his Maker, answers with reverence and yet with joy: “Speak, Lord, for Thy servant heareth.”

C. Kingsley, All Saints’ Day and Other Sermons, p. 265.

References: Pro 12:1.-W. Arnot, Laws from Heaven, 1st series, p. 336. Pro 12:4.-Ibid., p. 340; Preacher’s Monthly, vol. vi., p. 128. Pro 12:10.-W. Arnot, Laws from Heaven, 1st series, p. 343. Pro 12:13.-Ibid., p. 345. Pro 12:20-28.-R. Wardlaw, Lectures on Proverbs, vol. i., p. 324.

Fuente: The Sermon Bible

CHAPTER 11 The Contrast Continued

The continued contrast in this chapter between the righteous and the wicked contains many precious gems, sweet to faith and wholesome for instruction. In the second verse there is a warning as to pride. Pride and shame are vitally linked together, as is lowliness and wisdom. Lowliness therefore is true wisdom. A Rabbinical comment on this passage says, Lowly souls are filled with wisdom as the lowly places are filled with water. Again riches are mentioned. They profit nothing in the day of wrath. (See Zep 1:1-18.) But righteousness delivered from death (Pro 11:4). What wisdom there is in Pro 11:8, The righteous is delivered out of trouble, but the wicked cometh in his stead. Even so will it be when the Lord comes and gives rest and deliverance to His own and trouble and wrath to the wicked 2Th 1:1-12). Pro 11:19 has been rendered:

He that is steadfast in righteousness is so unto life,

And he that pursueth evil doeth so unto his own death.

The delight of the Lord, declares the next proverb, is in the way of the upright, who remain steadfast in righteousness.

In Pro 11:30 we read that the fruit of the righteous is a tree of life, not the righteous is a tree of life, but the fruit of the righteous, which means that he gives forth blessing and life to others, and that is here expressed in one sentence, and he that winneth souls is wise. (See Dan 12:3.)

Fuente: Gaebelein’s Annotated Bible (Commentary)

A false balance is: Heb. Balances of deceit, are, Pro 16:11, Pro 20:10, Pro 20:23, Lev 19:35, Lev 19:36, Deu 25:13-16, Hos 12:7, Amo 8:5, Amo 8:6, Mic 6:10, Mic 6:11

a just weight: Heb. a perfect stone, Pro 16:11, Eze 45:10-12

Reciprocal: Exo 20:15 – General Deu 17:1 – for that Deu 25:16 – all that do Job 22:3 – any pleasure Psa 37:23 – delighteth Pro 6:16 – an Pro 12:22 – but Pro 17:15 – abomination Pro 26:24 – deceit 1Co 6:9 – unrighteous Phi 4:8 – are just 1Th 4:6 – go

Fuente: The Treasury of Scripture Knowledge

Pro 11:1. 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 Lev 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.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Pro 11:1. 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. Deu 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.

Pro 11:4. 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 Pro 13:8 : but in some cases of high crimes and misdemeanours, the head of the offender must be sacrificed to his country.

Pro 11:10. 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.

Pro 11:11. 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.

Pro 11:13. 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: Pro 12:23.

Pro 11:14. 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.

Pro 11:16. 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.

Pro 11:26. 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.

Pro 11:29. 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.

Pro 11:30. 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.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

Proverbs 11. The orthodox view of strictly retributive justice found in Pro 10:24 f., Pro 11:27-30 is represented by a further group (Pro 11:2-8, Pro 11:18-21, and Pro 11:31). Proverbs concerning speech are also frequent (Pro 11:9; Pro 11:12 f.). There are, moreover, several new pointse.g. the value of wisdom to the community (Pro 11:14); the popularity of the prosperity of the righteous (Pro 11:10), possibly referring to the popular story of Mordecai and Haman; the value of discretion in a woman (Pro 11:16 and Pro 11:22); liberality, especially in the handling of the corn supply, evidently reflecting a city point of view (Pro 11:24-26); also a proverb dealing with commercial ethics (Pro 11:1), reflected in D and H (Deu 25:15, Eze 45:10, Lev 19:36).

Pro 11:7. Lit. When a wicked man dies hope perishes, and the expectation of vigour perishes. There is no satisfactory antithesis in Pro 11:7 b, and Pro 11:7 a is metrically irregular. The LXX preserves an antithesis, When the righteous man dies his hope does not perish, but the boasting of the wicked perishes. The original is perhaps preserved here. Toys objection that Pr. does not deal with a future life (Pro 14:32*) depends on the date of individual aphorisms, and a collection of early proverbs might easily contain isolated aphorisms of a much later period.

Pro 11:8. in his stead: this has occasioned difficulty; it does not mean that the wicked suffers instead of the righteous, but that ultimately Divine justice assigns his proper place to each. It asserts the principle of Pro 10:24 f.*

Pro 11:16. An antithesis between women and men is found only here in Pr. The contrast is not apposite, and the two lines may (so LXX) be the first and last lines respectively of two pairs of contrasts, one between women and the other between men.

Pro 11:18. Render wages of deceit, i.e. illusory gain.

Pro 11:19 a is very uncertain, (a) The AV should be more exactly so righteousness tendeth, etc., and he that pursueth, etc., connecting the verse with the previous one. (b) RV he that is steadfast is without philological justification. (c) The LXX reads son, which yields a good sense.

Pro 11:21. Read mg.

Pro 11:22. jewel: read nose-ring (Gen 24:22), the regular ornament of women in the East.

Pro 11:24. Read mg.

Pro 11:30. Difficult. Lit. the fruit of the righteous is a tree of life, and a wise man takes souls (i.e. persons). Both AV and RV give impossible translations of Pro 11:30 b. A slight change, suggested by LXX, gives a good sense and satisfactory antithesis: the fruit of righteousness is a tree of life, but violence destroys (mens) lives.

Pro 11:31. There is probably some connexion between 1Pe 4:18 and this verse. Possibly we should substitute recompensed for punished, following the line of exegesis suggested in 1 P. The Heb. verb means to repay, give what is due. The righteous do not escape the consequences of their faults, how much less will the sinner!

Fuente: Peake’s Commentary on the Bible

11:1 A false {a} balance [is] abomination to the LORD: but a just weight [is] his delight.

(a) Under this word he condemns all false weights, measures and deceit.

Fuente: Geneva Bible Notes

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

Things that are abhorrent to the Lord concern much of chapter 11, especially Pro 11:1-21.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

CHAPTER 12

GOODNESS

“The righteousness of the upright shall deliver them.” Pro 11:6

“An unjust man is the abomination of the righteous, and he who goes right in his way is the abomination of the wicked.”- Pro 29:27

THE book of Proverbs abounds with sayings which have the sound of truisms, sayings which repeat, with innumerable variations and shades of coloring, that wickedness is an evil, hateful to God and to men, and that righteousness is a blessing not only to the righteous themselves, but to all with whom they are connected. We are disposed to say, surely no reasonable person can question such an obvious truth; but on reflection we remember that the truth was not perceived by the great religions of antiquity, is not recognized now by the vast majority of the human race, and even where it is theoretically admitted without question is too frequently forgotten in the hurry and the pressure of practical life. There is good reason therefore why the truism, as we are inclined to call it, should be thrown into the form of maxims which will find a hold in the memory, and readily occur to the mind on occasions of trial And as we pass in review what Proverbial Religion has to say upon the subject, we shall perhaps be surprised to find how imperfectly we have apprehended the supreme importance of goodness, and how insidiously teachings, which were originally meant to enforce it, have usurped its place and treated it with contumely. It will begin to dawn upon us that the truth is a truism, not because it is carried out in practice, but only because no one has the hardihood to question it; and perhaps we shall receive some impulse towards transforming the conviction which we cannot dispute into a mode of conduct which we cannot decline.

To begin with, our book is most unflinching in its assertions that, notwithstanding all appearances to the contrary, wickedness is a mistake, a source of perpetual weakness and insecurity, always in the long run producing ruin and death; while righteousness is in itself a perpetual blessing, and is weighted with beautiful and unexpected fruits. The very reiteration becomes most impressive.

The hope of the righteous shall be gladness; but the expectation of the wicked shall perish. {Pro 10:28} The righteous shall never be removed, but the wicked shall not dwell in the land. {Pro 10:30} The house of the wicked shall be overthrown, but the tent of the upright shall flourish. The wicked earneth deceitful wages, but he that soweth righteousness hath a sure reward. {Pro 11:18} A man shall not be established by wickedness, while the root of the righteous shall never be moved. {Pro 13:3} The wicked really falls by his own wickedness, and is swept away by his own violence. {Pro 11:5; Pro 6:2, Pro 1:7} He sows iniquity and reaps calamity. {Pro 22:8} His crooked way, his malignant thoughts, the hatred against his neighbor, the guile in his heart, and the flood of evil things which comes out of his lips, have one issue-destruction. {Pro 21:7-8; Pro 21:10; Pro 21:15, Pro 26:24-26, Pro 15:28} When he comes to die, his expectation perishes, all the hope of iniquity ends in disappointment. {Pro 11:7} His lamp goes out not to be relit. {Pro 13:9, Pro 24:20} Meanwhile, the light of the righteous man rejoices, because he attains unto life as surely as the wicked works towards death. {Pro 11:19}

It is true that the appearance of things is different. Hand joins in hand to promote evil. {Pro 11:21} Men follow out what seems right in their own hearts, evil as they are. {Pro 14:12, Pro 16:5; Pro 25:1-28, Pro 21:2} Success seems to attend them, and one is tempted to envy the sinners, and to fret at their way. {Pro 23:17; Pro 18:1-24, Pro 24:1; Pro 24:19} But the envy is misplaced; the evil man does not go unpunished; the wicked are overthrown and are not. {Pro 12:7} The way which seemed right in a mans eyes proves to be the way of death. {Pro 14:12, Pro 16:25} A righteous man falleth seven times and riseth up again; but the wicked are overthrown by calamity, {Pro 24:15-16} and the righteous are obliged to look upon their fall. {Pro 29:16}

On the other hand, goodness is its own continual reward. While treacherous men are destroyed by their perverseness, the upright are guided by their own integrity. {Pro 11:3} While the sinner is overthrown by his wickedness, righteousness guardeth him that is upright in the way. If the righteous gets into trouble he is delivered, while the wicked falls into his place: there is a kind of substitution; a ransom is paid to enable the righteous to escape, and the ransom is the person of the wicked. {Pro 21:18} Not only does the righteous come out of trouble, {Pro 12:13} but, strictly speaking, no mischief really happens to him; it is only the wicked that is filled with evil. {Pro 12:21} The righteous eats to the satisfying of his own soul, but the belly of the wicked shall want. {Pro 13:25} The good man walks on a highway and so preserves his soul. {Pro 16:17, Pro 19:16} If Mercy and truth shine upon him because he devises good. {Pro 14:22} He only followed after righteousness and mercy, but he found life, righteousness, and honor. {Pro 21:21} His heart is flooded with joy, he actually sings as he journeys on. He seems like a tree in the green leaf, a tree of life, the fruits of which cannot fail to be attractive; so that he unconsciously wins favor. {Pro 11:27; Pro 11:30} The fruit does not fail, because the root is alive. {Pro 12:12} And if in actual life this blessedness of the good man does not appear, if by reason of the evil in the world the righteous seem to be punished, and the noble to be smitten, that only creates a conviction that the fruit will grow in another life; for when we have closely observed the inseparable connection between goodness and blessedness, we cannot avoid the conviction that “the righteous hath hope in his death.” {Pro 14:32} Yes, practical goodness is the source of perpetual blessing, and it cannot be altogether hidden. Even a child maketh himself known by his doings, whether his work be pure and right. {Pro 20:11} To the good we must assign the supremacy; the evil must bow before them and wait at their gates. {Pro 14:19} And it is easy to understand why it appears so incongruous-so abnormal, like a troubled fountain and a corrupted spring, when the righteous give way to the wicked. {Pro 25:26}

Nor is the blessing of goodness at all limited to the good man himself. It falls on his children too. A just man that walketh in his integrity, blessed are his children after him. It reaches even to the third generation. A good man leaveth an inheritance to his childrens children. {Pro 13:22} The righteous is a guide to his neighbor also. {Pro 12:26} He is a joy to his sovereign; he that loveth pureness of heart, for the grace of his lips the king shall be his friend. His character and his well-being are a matter of public, even of national concern, for there is something winning in him; he acts as a saving influence upon those who are around him. {Pro 11:31} Therefore, when the righteous increase the people rejoice, {Pro 29:2} when they triumph there is great glory. {Pro 28:12} When it goeth well with the righteous the city rejoiceth, just as when the wicked perish there is shouting. By the blessing of the upright the city is exalted, just as it is overthrown by the mouth of the wicked. {Pro 11:10-11} Yes, righteousness exalteth a nation, while sin is a reproach to the whole people. {Pro 14:34}

It is the grand public interest to see the wicked perish in order that the righteous may increase {Pro 28:28} for the way of the wicked causes other people to err. {Pro 12:26} His lips are like a scorching fire; {Pro 16:27} his presence brings a general atmosphere of contempt, ignominy, and shame. {Pro 18:3} When the wicked rise men hide themselves, {Pro 28:28} when they bear rule the people sigh. {Pro 29:2} Well may the national feeling be severe on all those who encourage the wicked in any way. He that saith unto the wicked, Thou art righteous, peoples shall curse him, nations shall abhor him; but to them that rebuke him shall be delight, and a good blessing shall come upon them. {Pro 24:24-25} It is a sure sign that one is forsaking the law when one ceases to contend with the wicked and begins to praise them. {Pro 28:4}

Blessing to himself, blessing to his children, his neighbors, his country, is the beautiful reward of the good man; ruin to himself, a spreading contagion of evil to others, and general execration, is the lot of the wicked. Well may the former be bold as a lion, and well may the latter flee when no man pursues, for conscience makes cowards of us all. {Pro 28:1}

But at present we have not touched on the chief blessedness of the good, and the chief curse of the evil, on that which is really the spring and fountain-head of all. It is the great fact that God is with the righteous and against the wicked, that He judges men according to their integrity or perverseness, and accepts them or rejects them simply upon that principle. By looking at this lofty truth we get all our conceptions on the subject cleared. The perverse in heart are an abomination to the Lord; such as are perfect in their way are His delight. {Pro 11:20} A good man shall obtain favor of the Lord, but a man of wicked devices will he condemn. {Pro 12:2} Evil devices are an abomination to the Lord, {Pro 15:26} and so is the wicked, but He loveth the righteous. {Pro 15:9} To justify the wicked or to condemn the righteous is equally abominable to Him. {Pro 17:15; Pro 26:1-28, Pro 18:5} He considers the house of the wicked, how the wicked are overthrown to their ruin. He overthrows the words of the treacherous man, while His eyes preserve him that hath knowledge. {Pro 22:12} He weighs the heart and keeps the soul and renders to every man according to his work. {Pro 24:12} Thus his way is a stronghold to the upright, but a destruction to the workers of iniquity. {Pro 10:29} He does not regard prayer so much as righteousness; he that turneth away his ear from hearing the law, even his prayer is an abomination. {Pro 28:9}

Sacrifice goes for nothing in His sight if the life is not holy. To do justice and judgment is more acceptable to the Lord than sacrifice. {Pro 21:3} The sacrifice of the wicked is an abomination: how much more when he bringeth it with a wicked mind? {Pro 21:27} Yes, it is an abomination to the Lord, just as the prayer of the upright is His delight. The Lord is far from the wicked, but He heareth the prayer of the righteous. {Pro 15:8; Pro 15:29} When the foolish sinner offers a sin-offering instead of relinquishing his sin, the very offering mocks him, for it is only the righteous who find favor with the Lord.

It is this solemn truth, the truth of Gods own way of regarding goodness and wickedness, which makes earnestness on the subject essential. If goodness were only pleasing to man, if sin were only an offence against creatures like ourselves, ordinary prudence would require us to be good and to avoid evil, but higher sanction would be wanting. When, however, the matter is taken up into the Divine presence, and we begin to understand that the Supreme Ruler of all things loves righteousness and hates iniquity, visits the one with favor and the other with reprobation, quite a new sanction is introduced. The wicked man, who makes light of evil, to whom it is as a sport, appears to be nothing short of an absolute fool. {Pro 10:23} In Gods presence it is not difficult to perceive that goodness is wisdom, the only wisdom, the perfect wisdom.

But now it may occur to some of us that it is surely nothing very wonderful to lay this stress upon the close connection between goodness and God-pleasing. Is it not, we are inclined to say, the most obvious and unquestioned of facts that God requires goodness at our hands, and is angry with the wicked every day? It is not very wonderful to us, because Revelation has made it familiar, but none the less it is a truth of Revelation, and if we were to ask in what the Inspiration of this book consists, no simpler and truer answer could be given than that it teaches, as we have just seen, the alliance of God with righteousness and the abhorrence in which He holds wickedness.

Yes, a truism, but it was a discovery which the world was very slow to make, and it is still a principle on which the world is very unwilling to act.

The main characteristic of all heathen religions is that their gods do not demand righteousness, but certain outward and formal observances; sacrifices must be offered to them, their vindictive temper must be propitiated, their anger averted; if the dues of the gods are paid, the stipulated quantity of corn and wine and oil, the tithes, the firstfruits, the animals for the altar, the tribute for the temple, then the worshipper who has thus discharged his obligations may feel himself free to follow out his own tastes and inclinations. In the Roman religion, for example, every dealing with the gods was a strictly legal contract; the Roman general agreed with Jupiter or with Mars that if the battle should be won a temple should be built. It was not necessary that the cause should be right, or that the general should be good; the sacrifice of the wicked, though offered with an evil intent, was as valid as the sacrifice of the good. In either case the same amount of marble and stone, of silver and gold, would come to the god.

In the Eastern religions not only were goodness and righteousness dissociated from the idea of the gods, but evil of the grossest kinds was definitely associated with them. The Phoenician deities, like those of the Hindoos, were actually worshipped with rites of murder and lust. Every vice had its patron god or goddess, and it was forgotten by priest and people that goodness could be the way of pleasing God, or moral evil a cause of offense to Him.

Even in Israel, where the teaching of Revelation was current in the proverbs of the people, the practice generally followed the heathen conceptions. All the burning protests of the inspired prophets could not avail to convince the Israelite that what God required was not sacrifice and offering, but to do justice, to love mercy, and to walk humbly with Him. Again and again we find that the high places were frequented and the ritual supported by men who were sensual, unjust, and cruel. The Sabbath Day was kept, the feasts were duly observed, the priests were handsomely maintained, and there, it was supposed, the legitimate claims of Jehovah ceased. What more could He desire?

This is surely the most impressive proof that the Truth which is under consideration is far from being obvious. Israel himself, the chosen channel for communicating this truth to the world, was so slow to understand and to grasp it, that his religious observances were constantly degenerating into lifeless ceremonies devoid of all moral significance, and his religious teachers were mainly occupied in denouncing his conduct as wholly inconsistent with the truth.

So far from treating the truth as a truism, our Lord in all His teaching labored to bring it out in greater clearness, and to set it in the forefront of His message to men. He made it the very keynote of the Gospel that not everyone who says, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of His Father in heaven. He painted with exquisite simplicity and clearness the right life, the conduct which God requires of us, and then likened everyone who practiced this life to a man who builds his house on a rock, and everyone who does not practice it to a man who builds his house on the sand. He declared, in the spirit of all that we have just read from the book of Proverbs, that teachers were to be judged by their fruits, and that God would estimate our lives not by what we professed to do, but by what we did; and He took up the very language of the book in declaring that every man should be judged according to his. {Mat 16:27} In every word He spoke He made it plain that goodness is what God loves, and that wickedness is what He judges and destroys. In the same way every one of the Apostles insists on this truth with a new earnestness. St. John more especially reiterates it, in words which sound even more like a truism than the sayings of this book: “He that doeth righteousness is righteous even as He is righteous”; and, “If ye know that He is righteous, ye know that everyone also that doeth righteousness is begotten of Him.” {1Jn 3:7; 1Jn 2:29}

The Gospel itself is accompanied by a new and more earnest assertion of this cardinal truth, that God loves goodness, and that He judges men according to their works. And even now, after many centuries of Christian faith, and notwithstanding all the teachings of the Bible and the witness of the Spirit, it is very difficult for many of us to understand that religion is goodness, and religion without goodness is impiety of the worst kind. It is supposed by some, in face of all the accumulated truth and wisdom of the ages which have passed since this book was written, that Gods last and highest message is a dispensation from practical righteousness-that the Gospel of Grace means Gods willingness to accept men because they believe, apart from the actual goodness to which all faith is calculated to lead; as if the Gospel were an announcement that God had entirely changed His nature, and that all the best and noblest teachings of His Spirit in the past were set aside by His final revelation. Behind some figment or other, some perverted notion of imputed righteousness, men try to hide their guilty countenance, and to persuade themselves that now, in virtue of the Cross, they can see God without holiness, without purity of heart. Heaven has been treated as a place where men can enter who work abomination and make a lie; and in order to secure a full acceptance for our dogma we try to depreciate goodness as if it were a thing of little worth, and even come to look with some suspicion upon those who are only good-only moral, I think we call it-and do not hold our own views of speculative truth. Meanwhile religious teachers “tell the wicked they are righteous,” and earn the curse of the nation, because they thereby enable men to be hard and cruel and unjust and selfish and proud and contemptuous, and yet to esteem themselves as justified by faith. Others “justify the wicked,” accepting a verbal profession in place of a virtuous practice; and that, as we have seen, is abominable to the Lord.

Justification by faith loses all its meaning and all its value unless it is fully admitted that to be just is the great end and aim of religion. Salvation becomes a delusion unless it is perceived that it means righteousness. Heaven, and the saints everlasting rest, become worthless and misleading ideas unless we recognize that it is the abode of goodness, and that saints are not, as we sometimes seem to imply, bad people regarded as holy by a legal fiction, but people who are made good and are actually holy.

Strong as the language of our book is upon the subject, it is not possible to bring out in mere proverbial sayings the eternal necessity of this great truth. Goodness and blessedness are actually identical, the reverse and the obverse sides of the same coin. If a man is made good life is made blessed; but if he is made blessed to all appearance, and not good, the blessedness proves to be an illusion. It could not possibly avail to be justified by faith, unless we were made just by faith; a sore body is not healed by covering it up, a dead man is not quickened by a smiling mask. There have been many people who counted themselves the elect, and made no question that they were saved, though they remained all the time inwardly wicked; they were miserable, sour, discontented, censorious, a burden to themselves, an eyesore to others; they were persuaded that they would be happy in heaven, and they supposed that their constant wretchedness was due to their being pilgrims in a strange land: but the fact was they would be more wretched still in heaven, for nowhere is evil such a curse as in a place where good prevails; their misery arose from their own wicked hearts, and in the next world, their hearts still being wicked, their misery must continue and increase.

May God grant us a clear vision in this matter, that we may see the due relation of things! Goodness is the principal thing for by it faith itself and all religion exists. God is goodness-man is evil; what God means by saving us is to make us good like Himself. That we must be saved by faith means that we must be made good by faith, not that we must take faith in place of goodness. That righteousness is imputed to us by the goodness of God means that the goodness of Christ is reckoned as ours for the purpose of making us good, not in order to spare us the necessity of being good.

And in this way, and this only, we must estimate one another. What a man believes in his heart we can never fully know; but whether he is good or not is a matter plain as the day. It is easy to bandy words of reproach, to call men unbelievers, skeptics, atheists; but there is only one wise way of speaking and thinking. If we see goodness, let us thank God, for there, be sure, His Spirit is; if we see the lovely graces which shine in our Lord Jesus Christ gleaming, however fitfully, in our fellow-men, let us recognize Christ there. And where we see wickedness, let no consideration of outward Christian profession or orthodoxy of belief restrain us from fully recognizing that it is evil, or from courageously contending against it:

Fuente: Expositors Bible Commentary