Exegetical and Hermeneutical Commentary of Proverbs 11:8
The righteous is delivered out of trouble, and the wicked cometh in his stead.
Pro 11:8
The righteous is delivered out of trouble, and the wicked cometh in his stead.
Trouble in its relation to the righteous and the wicked
All men have their troubles. The relation of the good and the bed to trouble is strikingly different.
I. The righteous are going out of trouble. The troubles of the righteous arise from physical infirmities, mental difficulties, secular anxieties, moral imperfections, social dishonesties, falsehoods, end bereavements. But the fact is, that they are being delivered out of these troubles.
1. Partially, they are being delivered out of trouble now.
2. Completely, they will be delivered out of all trouble at death.
II. The wicked are going into trouble. They are going deeper into trouble every step they take. They are forging thunderbolts and nursing storms. The trouble they are going into is unmitigated. (D. Thomas, D.D.)
Retributive justice
Thus do these two classes change places in the dispensations of God. The same Providence often marks Divine faithfulness and retributive justice. The Israelites were delivered out of the trouble of the Red Sea; the Egyptians came in their stead. Mordecai was delivered from the gallows; Haman was hanged upon it. The noble confessors in Babylon were saved from the fire; their executioners were slain by it. Daniel was preserved from the lions; his accusers were devoured by them. Peter was snatched from death; his jailors and persecutors were condemned. Thus precious in the sight of the Lord is the life, no less than the death, of his saints. To what source but his own free and sovereign love can we trace this special estimation? (C. Bridges.)
The wicked cometh in his stead
Shadrach, Meshach, and Abednego came unhurt out of the burning fiery furnace; whilst the men who cast them in were slain by the fierceness of the heat (Dan 3:22-27.) Daniel was taken up alive and uninjured out of the lions den; whilst the men who had accused him were cast into the same den, and the lions, which had not touched Daniel, brake all their bones in pieces before they reached the bottom of the den (Dan 6:23-24).
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 8. The wicked cometh in his stead.] Often God makes this distinction; in public calamities and in sudden accidents he rescues the righteous, and leaves the wicked, who has filled up the measure of his iniquities, to be seized by the hand of death. Justice, then, does its own work; for mercy has been rejected.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Is by Gods providence brought into the same miseries, which either he designed against the righteous, or had formerly inflicted upon the righteous, and now lately removed from them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. Perhaps the troubleprepared by the wicked, and which he inherits (compare Pr11:6).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The righteous is delivered out of trouble,…. One after another he comes into, if not in this life, yet at death; which is to him a perfect deliverance out of all tribulation; see Re 7:14; or when the wicked die, as in Pr 11:7, then the righteous are delivered from the trouble they gave them, or designed to give them; though it seems rather to design deliverance from trouble in the first sense, since it follows,
and the wicked cometh in his stead; as Haman did in the room of Mordecai, and was hanged upon the gallows the other was delivered from, and he had prepared for him, Es 7:10; and as Daniel was delivered from the lion’s den, and his enemies thrown into it, Da 6:24; and as in the latter day the righteous will be delivered from all their persecutors, and antichrist will be destroyed with the breath of Christ’s mouth, and the brightness of his coming; and then they that destroyed the earth shall be destroyed themselves, Re 11:18.
Fuente: John Gill’s Exposition of the Entire Bible
8 The righteous is delivered from trouble,
And the godless comes in his stead.
The succession of the tenses gives the same meaning as when, periodizing, we say: while the one is delivered, the other, on the contrary, falls before the same danger. ( vid., under Isa 58:11) followed by the historical tense, the expression of the principal fact, is the perfect. The statement here made clothes itself after the manner of a parable in the form of history. It is true there are not wanting experiences of an opposite kind (from that here stated), because divine justice manifests itself in this world only as a prelude, but not perfectly and finally; but the poet considers this, that as a rule destruction falls upon the godless, which the righteous with the help of God escapes; and this he realizes as a moral motive. In itself may also have only the meaning of the exchange of places, but the lxx translate , and thus in the sense of representation the proverb appears to be understood in connection with Pro 21:18 (cf. the prophetico-historical application, Isa 43:4). The idea of atonement has, however, no application here, for the essence of atonement consists in the offering up of an innocent one in the room of the guilty, and its force lies in the offering up of self; the meaning is only, that if the divinely-ordained linking together of cause and effect in the realms of nature and of history brings with it evil, this brings to the godless destruction, while it opens the way of deliverance for the righteous, so that the godless becomes for the righteous the , or, as we might say in a figure of similar import, the lightning conductor.
Fuente: Keil & Delitzsch Commentary on the Old Testament
8 The righteous is delivered out of trouble, and the wicked cometh in his stead.
As always in death, so sometimes in life, the righteous are remarkably favoured and the wicked crossed. 1. Good people are helped out of the distresses which they thought themselves lost in, and their feet are set in a large room, Psa 66:12; Psa 34:19. God has found out a way to deliver his people even when they have despaired and their enemies have triumphed, as if the wilderness had shut them in. 2. The wicked have fallen into the distresses which they thought themselves far from, nay, which they had been instrumental to bring the righteous into, so that they seem to come in their stead, as a ransom for the just. Mordecai is saved from the gallows, Daniel from the lion’s den, and Peter from the prison; and their persecutors come in their stead. The Israelites are delivered out of the Red Sea and the Egyptians drowned in it. So precious are the saints in God’s eye that he gives men for them,Isa 43:3; Isa 43:4.
Fuente: Matthew Henry’s Whole Bible Commentary
Righteous and Wicked
(Pro 11:8)
Verse 8 reveals an overruling providence which protects the righteous from evil plans of the wicked. By this Mordecai was delivered from Haman and Daniel was delivered from the envious Medians. The plotters were victims of their own plans, Ezr 7:9-10; Dan 6:24.
Fuente: Garner-Howes Baptist Commentary
MAIN HOMILETICS OF Pro. 11:8
THE WICKED COMING IN THE STEAD OF THE RIGHTEOUS
I. This proverb must be fulfilled from the nature of the case. If a vessel is being steered straight for the rocks nothing can prevent her from being dashed upon them except a change of course. Nothing else can avert the catastrophe, unless a supernatural power removes the rock out of the way. This last cannot be; the first alternative rests with the will of the commander. If another vessel is going in an opposite direction she must as necessarily escape the doom to which the other is hastening. There is nothing of fate about their different destinies, they are the outcome of a choice of opposite courses. So with the opposite ends of the righteous and the wicked. Deliverance for the first, an inheritance of trouble for the latter, are the result of no arbitrary fate but the outcome of their pursuing opposite courses. Unless God will remove His everlasting laws out of the universe it must be so, and to expect Him to do that is to expect Him to change His nature, which would be a much more dire calamity than the trouble which comes upon the wicked from his course of wilful opposition to righteousness. For in this life it is always open to a man to turn round, to change his course, and so to escape the shipwreck of his existence upon the rocks of perdition. Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and He will have mercy upon him; and to our God, for He will abundantly pardon (Isa. 55:7). God will not remove His righteous laws out of the sinners way, but He holds out every inducement and encouragement to the transgressor to come into harmony with them.
II. The proverb has received abundant illustrations in the history of our race. Pharaoh designed to drive the Israelitish nation into the Red Sea and so to destroy them. God delivered them, and their oppressors came in their stead. Daniels persecutors planned to take his life, the righteous man was delivered out of trouble, and his wicked slanderers met with the death to which they had hoped to bring him. Instances might be multiplied in which this truth has been illustrated both in Scripture history and in more modern times.
OUTLINES AND SUGGESTIVE COMMENTS
It is a righteous thing with God (2Th. 1:6-7), though to men it seems an incredible paradox, and a news far more wonderful than acceptable, that there should be such a transmutation of conditions on both sides, to contraries.Trapp.
Though the afflictions of good men seem sharp and grievous, yet they are not perpetual. Before ever God bring His into troubles, He appointeth how they shall be preserved in them, and pass through them, and get out of them. He doth as well see their arrival, as their launching forth, and the end of the boisterous storms which they must endure as well as the beginning and entrance thereof.Dod.
In this world trouble is a common place, as the world is, both to the righteous and the wicked, and it beseems them both. The one has his proper and due place, the other has his place of honour. For, as St. Basil saith, He that saith that tribulation doth not beseem a righteous man, saith nothing else but that an adversary doth not beseem a valiant champion. Sometimes God Himself doth put the righteous into trouble, and then as the place belongeth to them, so St. Chrysostom tells us, God doth it not to bring the trouble upon us, but rather by the trouble to bring us to Himself. Sometimes the injustice or malice of men doth thrust them into it, and then, God delivering them, puts the wicked in their place. For this world is full of misplacings, the wicked being seated where the godly should be, the godly seated where the wicked should be. God Almighty is pleased sometimes to put things in order, and, showing mercy to the righteous, doth give the wicked their due place.Jermin.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(8) The righteous is delivered out of trouble. . . .That is, misfortunes pass by the righteous and fall upon the wicked. (Comp. Pro. 21:18.) Or, it may mean that the righteous is taken away from the evil to come by death (Isa. 57:1), the wicked lives on to suffer in his place.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. The righteous is delivered A plain proverb, often illustrated in actual life. See Dan 6:14, seq.; Est 5:14; Est 7:8-10; Psa 7:15.
Fuente: Whedon’s Commentary on the Old and New Testaments
Neighbours And Fellow-Citizens ( Pro 11:8-14 ).
Solomon now deals with contrasts between the righteous and the wicked with regard to their neighbours and fellow-citizens. The first two verses in the subsection are connected together by the deliverance of the righteous, and can be seen together. The final two are connected by the damage caused by the despiser of his neighbour, who is a talebearer, and by the wisdom of the man of understanding who seeks to counter such tale-bearing. It will be noted that there is throughout an emphasis on speech. The godless man destroys his neighbour with his mouth (Pro 11:9). When it goes well with the righteous the city rejoices, whilst the decline of the wicked is greeted with shouting (Pro 11:10). The city is often overthrown by the mouth of the wicked (Pro 11:11). He who despises his neighbour (Pro 11:12) clearly does so with his mouth, for in the parallel the righteous holds his peace. The tale-bearer spreads his tales by mouth (Pro 11:13). Wise guidance and counsel is given by mouth (Pro 11:14). So out of the abundance of the heart the mouth speaks.
The subsection can be presented chiastically:
A The righteous man is delivered out of trouble, and the wicked takes his place (Pro 11:8).
B With his mouth the godless man destroys his neighbour, but through knowledge the righteous will be delivered (Pro 11:9).
C When it goes well with the righteous, the city rejoices, and when the wicked perish, there is shouting (Pro 11:10).
C By the blessing of the upright the city is exalted, but it is overthrown by the mouth of the wicked (Pro 11:11).
B He who despises his neighbour is void of wisdom, but a man of understanding holds his peace. He who goes about as a talebearer reveals secrets, but he who is of a faithful spirit conceals a matter (Pro 11:12-13).
Where no wise guidance is, the people fall, but in the multitude of counsellors there is safety (Pro 11:14).
Note that in A the righteous man is delivered from trouble by the knowledge given to him by God, whilst the godless man steps right into trouble (takes his place) and destroys his neighbour with words, and in the parallel the guidance of many counsellors (giving true knowledge) provides safety, whilst people without guidance fall. In B the godless man destroys his neighbour with his words, whilst in the parallel the man who despises his neighbour and is a talebearer revealing secrets also clearly seeks to destroy his neighbour with is words. In C the city rejoices when it goes well with the righteous whilst in the parallel the city is exalted when the upright are blessed.
Pro 11:8-9
‘The righteous man is delivered out of trouble,
And the wicked takes his place.
With his mouth the godless man (or ‘base deceiver’) destroys his neighbour,
But through knowledge the righteous will be delivered.’
We have noted in previous verses how those who were in contrast with the righteous have been described. Apart from the regular ‘the wicked/unrighteous’, we have ‘the foolish’ (Pro 10:21); ‘the sluggard’ (Pro 10:26); ‘the workers of iniquity’ (Pro 10:29); ‘the perverse’ (Pro 10:31); ‘the treacherous’ (Pro 11:3; Pro 11:6). These help to sum up the varieties of ‘unrighteous’ persons. Now we have here some who are described as ‘godless men’, (or, taking an alternative meaning, as ‘base deceivers’). These godless men and base deceivers are responsible for destroying their neighbours with their words.
It will be noted initially that the first line is explained by the fourth line. The righteous man is delivered out of trouble because of his ‘knowledge’, that is, his knowledge of God and His wisdom (Pro 1:4; Pro 1:7; Pro 2:5-6; Pro 1:22; Pro 2:10). He thus avoids the traps into which the evildoer plunges headlong (taking his place), and is himself delivered from trouble. (And through his wise guidance along with others, he can guide others into a place of safety (Pro 11:14))
The evildoer meanwhile also ‘takes his place’ by using his mouth to destroy his neighbour, instead of giving him the good guidance that would help him (Pro 11:14). With his deceptive mouth he destroys his neighbour, who is presumably one of the naive, or a fellow-evildoer. For where there is no wise guidance the people ‘fall’ (Pro 11:14). It is a reminder that we need to beware whom we listen to. The evildoer acts on his own. He does not have the wisdom to restrain himself from malicious gossip and rumour. He thus runs headlong into ‘trouble’ (Pro 11:8). And he has no wise guidance to offer (Pro 11:14). Talebearing (Pro 11:13) was specifically forbidden in Lev 19:16, something of which Solomon appears to have been aware. Thus by his actions the talebearer was defying God. He truly was a godless man.
The idea that the evildoer ‘takes the place’ of the righteous man, by going headlong into trouble (something which is assumed from the fact that the righteous man is delivered from it) may be intended to emphasise that not all can escape the inevitable coming wrath (Pro 11:4). If some are to be spared by their ‘knowledge’ and wisdom then others must ‘take their place’. For in the end sin has to be paid for, it cannot be ignored. And the sacrificial system has failed because the sacrifices of the unrighteous are an abomination to God. So if the nation is under wrath, then that wrath must at least partially be propitiated by the sufferings of that part of the nation which has not responded to God, whose sacrifice have been unacceptable. This statement is not unique. We can compare Pro 21:18 where, ‘the wicked is a ransom for the righteous, and the treacherous in the place of the upright’. The believing remnant of the people escape, but the unresponsive remainder pay for the sins of the nation which have not been covered by acceptable sacrifices (compare Romans 9-11). And this was certainly patterned in the future history of Israel.
Alternately we may see the verses as signifying that the righteous man will be delivered through his wisdom (and therefore manner of life) from the trouble into which the evildoer seeks to drag him by his lying rumours. But that is to ignore the fact that ‘the neighbour’ is said to be destroyed. Thus the neighbour is not the righteous man, for the righteous man is delivered. It is rather the evildoer’s naive ‘neighbour’ who is destroyed. In order, therefore, to interpret it like this we would have to paraphrase as, ‘seeks to destroy’.
What has been said above leaves hanging in the air the question as to how the sins of some could be placed on others who were even more sinful? How could the evildoer take the place of the righteous? One answer is to be seen in the fact that the gap was being made up by the offerings and sacrifices of the righteous. Thus Israel, seen as one nation, had had a partial atonement made for them. But how was the remainder to be paid for Israel as a whole? The answer is given here, by the deaths of those whose sacrifices had been unacceptable. This would be seen in that in the future both righteous and unrighteous would be carried away into exile, with Israel as a whole under the curse. Thus if the righteous were to be delivered the atonement for the whole of Israel would be paid for by the deaths of the unrighteous, making up for what was lacking in the sacrifices. They would take the place of the righteous.
But as the writer to the Hebrews accurately said, ‘how could the blood of bulls and of goats take away sins?’ We are therefore left with the problem of ‘partial satisfaction’. The final answer, of course, lies in the New Testament, for the verse is in interesting contrast with 1Pe 3:18, where ‘the Messiah also suffered for sins once, the Righteous One for the unrighteous, that He might bring us to God.’ It was in the end because He died as the Righteous One that the unrighteous righteous can be brought to God and delivered from trouble. As both God and representative man He provided full satisfaction. It is the divine paradox that it was finally not evildoers, but the One Who was wholly perfect, Who took our place.
Pro 11:10
‘When it goes well with the righteous, the city rejoices,
And when the wicked perish, there is shouting.
We now have two proverbs centring on the relationship of the righteous to city dwellers. The city rejoices when it goes well with the righteous, that is when the righteous prosper, because it means that times are good and pleasant. It means that justice is being maintained, and that wrongdoing is being dealt with. It means that life is pleasant and fruitful (Pro 1:33; Pro 3:10; Pro 3:16-18; Pro 3:35; Pro 8:13-19). The verb ‘rejoices’ always indicates rejoicing because YHWH is triumphing.
And when evildoers are dealt with there are shouts of joy. For that too will result in the triumph of YHWH (compare the use in Psa 118:15, ‘Listen, the sound of the victory shout in the tents of the righteous’). The thought is not of vindictiveness against individuals, but of joy because a general trend of evildoing has been thwarted. True Christians do not gather to watch people being put to death in order to enjoy the spectacle. But they do rejoice when evil is properly judged and dealt with.
Pro 11:11
‘By the blessing of the upright the city is exalted (built up),
But it is overthrown (torn down) by the mouth of the wicked.’
‘The blessing of the upright’ could indicate either their being blessed by YHWH, or their blessing the city as they worship and pray. The parallel with ‘the mouth of the wicked’ suggests the latter. The idea of the former has already been upheld in Pro 11:10. Thus when God’s people pray and worship truly, lifting up the city before God, it is ‘built up’. It is made strong and vibrant. But when the mouth of the wicked prevails it is ‘torn down’. Such people have no wise guidance to give (Pro 11:14). Evil words and evildoing destroy the very fibre of the city. When the wicked prevail, injustice also prevails, and wrongdoing triumphs.
Pro 11:12
‘He who despises his neighbour is void of wisdom,
But a man of understanding holds his peace.
We now have two verses which apply the general thought in Pro 11:11 b to personal situations. Men are seen to be responsible for both their cities and their neighbours. These two verses are then followed by a third verse illustrating the fact that the despiser of his neighbour as one who acts on his own, has no wise counsel to give, and contrasting him with the man of understanding who agrees together with his fellows and can therefore give safe counsel.
The basic idea of this verse is that a man who shows that he despises his neighbour by what he says about him (unlike the righteous he does not hold his peace) demonstrates his own lack of wisdom. Whether he does it by lying rumours, false testimony, or inciting dissension (the traits of the worthless man in Pro 6:16-19), he is destroying the very fabric of society and demonstrates that he has no wise counsel to give. Indeed multiplied his attitude will result in Pro 11:11 b. In contrast the man of understanding, the righteous man, refuses to stir up trouble with his words. He holds his peace and seeks quietly to give counsel and remedy matters, so that wellbeing will triumph.
Pro 11:13
‘He who goes about as a talebearer/slanderer reveals secrets,
But he who is of a faithful spirit conceals a matter.’
And Pro 11:12 is true because gossipers, talebearers and slanderers reveal secrets which would be better not stirred up. They cause dissension and bitterness (Pro 6:14 b, 19 b). There is no one more devastating than the one who passes on confidences, often in order to stir up trouble. But the one who has a faithful and loyal spirit tries to settle things without raising a fuss. He does not bring things out into the open unless it is necessary. He can be trusted with confidences, and he takes counsel with others (Pro 11:14). He settles things quietly thus maintaining harmony. Notice the contrasting attitudes of mind. The talebearer reveals that he ‘despises’ his neighbour (Pro 11:12 a). His very motives are wrong. He forgets that God is the Maker of them all (Pro 14:31; Pro 17:5; Pro 22:2). But the man of understanding has a loyal spirit. He is concerned for the good of all. He is true and reliable, and therefore trusted by all.
Pro 11:14
‘Where no wise guidance is, the people fall,
But in the multitude of counsellors there is victory.’
The situations described above are now summed up by indicating why the city and the neighbour can only find help from the righteous and upright, and should certainly not depend on evildoers. It is because it needs the combined help of wise counsellors.
The evildoer destroys his neighbour (Pro 11:9) or his city (Pro 11:11), because by his words he causes disharmony and injustice. He has no wise guidance to give (Pro 11:14), and therefore the people fall. For he despises them and is too busy passing on his tales and slandering people (Pro 11:13) to have time for anything else, with the result that the city is divided and weak. He is thus not to be trusted.
In contrast the righteous are delivered though ‘knowledge’, that is, the knowledge of God and His ways (Pro 11:9); they are a sign, when flourishing, that all is well (Pro 11:10); by their true prayer and worship they make the city strong (Pro 11:11); they are wise concerning what they bring into the open (Pro 11:12); and because they are faithful in spirit prevent the spread of rumours and slander (Pro 11:13). They are thus suited to offer wise guidance as a group, making the city strong and safe (Pro 11:14).
The special lesson of this verse is that it is better to rely on a group of wise counsellors, than it is to listen to an individual. For it is more likely that they, acting in unison, will come to a safe conclusion. A committee may be cumbersome, but it guards against the dangers of individualism, and especially against the danger of one person causing trouble for all as a consequence of vindictiveness or self-conceit.
Fuente: Commentary Series on the Bible by Peter Pett
Pro 11:8 The righteous is delivered out of trouble, and the wicked cometh in his stead.
Pro 11:8
Pro 11:8 Illustrations:
1. As when Haman took the place of Mordecai at the gallows. Haman has prepared them for a man of righteousness, but God delivered him and put the wicked man in his place to be hanged.
Est 7:10, “So they hanged Haman on the gallows that he had prepared for Mordecai. Then was the king’s wrath pacified.”
2. As when the three Hebrew children were delivered from the fiery furnace and their executioners were thrown in.
Dan 3:22, “Therefore because the king’s commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abednego.”
3. As when Daniel was delivered from the lion’s den and his enemies were devoured by them in his place.
Dan 6:24, “And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den.”
4. In Acts 12, Peter is delivered from prison and the guards face death in his stead.
Fuente: Everett’s Study Notes on the Holy Scriptures
v. 8. The righteous is delivered out of trouble,
Fuente: The Popular Commentary on the Bible by Kretzmann
The righteous is delivered out of trouble, and the wicked cometh in his stead. An hypocrite with his mouth destroyeth his neighbour: but through knowledge shall the just be delivered. 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 is void of wisdom despiseth his neighbour: but a man of understanding holdeth his peace. A talebearer revealeth secrets: but he that is of a faithful spirit concealeth the matter. Where no counsel is, the people fall: but in the multitude of counsellors there is safety. He that is surety for a stranger shall smart for it: and he that hateth suretiship is sure.
I can never pass over any passage respecting suretyship, without thinking of Jesus. Oh! thou Almighty Surety of thy redeemed! thou didst smart for it indeed; or as the phrase in this verse might have been rendered, shall be sore broken; for thou wast bruised, and broken, and put to grief, Isa 53:4-5 whereas, hadst thou refused to have stood forth for thy people, or as this verse renders it, hadst thou hated suretyship, thou hadst been sure. For resting in thine own eternal, uninterrupted glory with the Father: nothing could have arisen to have broken in upon thy felicity. Oh! matchless love! Oh! peerless grace! Teach me, dearest Jesus, to love thee, who hath so loved us!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Pro 11:8 The righteous is delivered out of trouble, and the wicked cometh in his stead.
Ver. 8. And the wicked cometh in his stead. ] Thus it befell Haman, and Daniel’s enemies, and those inhuman Edomites, Lam 4:21 and Herod with his hacksters. Act 12:1-4 ; Act 12:21-23 It is “a righteous thing with God,” 2Th 1:6-7 though to men it seem an incredible paradox, and a news by far more admirably [wonderfull] than acceptable, that there should be such a transmutation of conditions on both sides, to contraries. But thus it happens frequently. John Martin of Briqueras, a mile from Angrogne, in France, vaunted everywhere that he would slit the minister’s nose of Angrogne. But, behold! himself was shortly after assaulted by a wolf, which bit off his nose, so that he died mad from it. a
a Acts and Mon., fol. 871.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
The righteous = A righteous one.
delivered = drawn out, liberated with gentle effort. Hebrew. chalaz. The same word as in Pro 11:9, but not the same as in verses: Pro 11:4, Pro 11:6; Pro 11:21. Illustrations: Mordecai and Haman (Est 7:9, Est 7:10); Daniel and his accusers (Dan 6:23, Dan 6:24); Israel and Egyptians (Ex. 14, and Isa 43:3, Isa 43:4).
Fuente: Companion Bible Notes, Appendices and Graphics
Pro 11:8
Pro 11:8
“The righteous is delivered out of trouble; And the wicked cometh in his stead.”
There is some ambiguity here, but the RSV clears it up: “The righteous is delivered from trouble, and the wicked gets into it instead.” “There are many examples in Scripture of where this has happened. Thus Haman was hanged on the gallows which he had erected for Mordecai (Est 7:10), and Daniel’s accusers perished in the lions’ den from which Daniel was saved (Dan 6:24).
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.
Fuente: Old and New Testaments Restoration Commentary
Pro 21:18, Est 7:9, Est 7:10, Isa 43:3, Isa 43:4, Dan 6:23, Dan 6:24
Reciprocal: Job 2:3 – an upright Psa 141:10 – the wicked Pro 12:13 – but Isa 51:23 – I will Dan 3:22 – slew
Fuente: The Treasury of Scripture Knowledge
11:8 The righteous is delivered out of trouble, and the wicked cometh in his {c} stead.
(c) That is, will enter into trouble.
Fuente: Geneva Bible Notes
The wicked do not experience deliverance from trouble ultimately, but finally they go to the place reserved for them-forever.