Exegetical and Hermeneutical Commentary of Proverbs 10:24
The fear of the wicked, it shall come upon him: but the desire of the righteous shall be granted.
The fear – i. e., The thing feared (compare the marginal reference).
Shall be granted – Or, He (Yahweh) giveth the desire of the righteous.
Fuente: Albert Barnes’ Notes on the Bible
Pro 10:24
The fear of the wicked, it shall come upon him; but the desire of the righteous shall be granted.
A contrast
Scripture is a book full of the strongest contrasts. As in the work of an eminent painter, it contains light and shade.
I. Who are the wicked? We must not confine our ideas to the notoriously profligate. As long as a man is uncalled of God, and unregenerate, he is a stranger to all that is truly spiritual, and knows not the true nature of sin. Malachi describes the righteous thus, He serveth God. He describes the wicked thus, He serveth Him not. The wicked servant hid his Lords talent in the earth. In the description of the sheep and goats, there is no mark of profligacy fixed on the goats. The great besetting sin of the unregenerate man is pride. Neglect of Christ, contempt of Christ, impenitence, carnality, and worldliness, God declares to be the great condemning sin of the world. Whoever and whatever the wicked may be, they must have their fear.
II. The righteous and their desire. Who are the righteous?? They are the justified. They are the sanctified. A man trusting to his own righteousness cannot be a holy man. The very first elements of holiness are wanting in him–humiliation before God, real acquaintance with God, real desire after God. It is a great delusion to imagine that a justified soul is not also sanctified. The activity of spiritual life shows itself in spiritual desire. It wants pardon, peace, righteousness, happiness. What encouragement does the text give to these desires? There is no limit, no exception, no peradventure. It shall be granted. (J. Harrington Evans, M.A.)
The desire of the righteous granted
I. Who is the righteous man?
1. He whom God counts so.
2. He whom God makes so, by possessing him with a principle of righteousness.
3. He who is practically righteous.
II. What are the desires of the righteous man?
1. Communion with God.
2. Enjoyment of holy ordinances.
3. The personal presence of the Lord (Php 1:23).
III. What is meant by granting these desires? (Psa 145:19; Psa 37:4; Psa 21:2.) The desires of God and the righteous agree together. They are the life of all their prayers, and God delights in these. (John Bunyan.)
The desire of the righteous
Because it is a righteous desire it is safe for God to grant it. It would be neither good for the man himself, nor for society at large, that such a promise should be made to the unrighteous. Let us keep the Lords commands, and He will rightfully have respect to our desires. When righteous men are left to desire unrighteous desires, they will not be granted to them. But then these are not their real desires; they are their wanderings or blunders; and it is well that they should be refused. Their gracious desires shall come before the Lord, and He will not say them nay. Does the Lord deny us our requests for a time? Let the promise for to-day encourage us to ask again. Has He denied us altogether? We will thank Him still, for it always was our desire that He should deny us if He judged a denial to be best. As to some things, we ask very boldly. Our chief desires are for holiness, usefulness, likeness to Christ, preparedness for heaven. These are the desires of grace rather than of nature–the desires of the righteous man rather than of the mere man. God will not stint us in these things, but will do for us exceeding abundantly. (C. H. Spurgeon.)
Fears realised and hopes fulfilled
The difference between the righteous and the wicked lies not in the existence of these emotions of fear and hope now, but in their issue at last. In each character there are the same two emotions now; in each, at the final reckoning, one of these emotions will be realised and the other disappointed. It is not difficult to ascertain what are the chief fears and desires of a wicked man. Cleaving to his sins, he is in enmity against God. The terrors of the Lord glance from time to time like lightning in his conscience. He fears the wrath of God, and the punishment of sin. What does he desire or hope? His desire for time is the indulgence of his appetites; his desire for eternity is that there should be no God, or at least, that He should not be just to mark iniquity. What becomes of the fears of the righteous? What becomes of the darkness when the daylight shines? When Christ comes, His coming shall be morning. The saints are subject to fears. The promise to believers is not that they shall never fear; it is that the thing feared will never come upon them. Their desire is that they may be pardoned through the blood of Christ, and renewed after His image. When these are the desires of our souls, how safe we are! (W. Arnot, D. D. )
Look to the end a contrast
The wisest saying of a certain heathen philosopher was, Look to the end. God asks, What will ye do in the end? We say, All is well that ends well, which is true if it ends everlasting well. The text points to the issue, the upshot, the end, of two different classes of men–the wicked and the righteous; it indicates as well as expresses the end of the wicked–his hopes perish, his fears come upon him; the end of the righteous–his fears are dispelled, his hopes are consummated and realised. What a contrast! If the man hoped for nothing beyond success, prosperity, long life, fortune, fame, distinction, position, rank, renown, pleasure; when he has got them he hath his reward, what he sought, and what he desired. And now what has he left? Vanity of vanities, if all ends here. Often such a mans hope comes to an end with reference to this world only. They try to make hope for themselves; but self-made hopes are but vain hopes. And such a mans fears are realised and accomplished. The boldest, most hardened, most sensual men, have their fears. What is a mans fear, when at last it comes upon a man? And there is the contrast in both these respects. The fears of the righteous shall all vanish. Righteous men cannot but have fears, and they are full of fears. The reward of his fears is, that they shall not come upon him. The desires of the righteous shall be granted. They may be, because they are kept in harmony with Gods will, and the righteous stand in Gods favour. (H. Stowell, M.A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 24. The fear of the wicked] The wicked is full of fears and alarms; and all that he has dreaded and more than he has dreaded, shall come upon him. The righteous is always desiring more of the salvation of God, and God will exceed even his utmost desires.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The fear; the evils which he feareth, or hath cause to fear, as fear is oft taken.
Shall be granted; God will not only prevent the mischiefs which they fear, but grant them the good things which they desire.
Fuente: English Annotations on the Holy Bible by Matthew Poole
24. itthe very thing. Thewicked get dreaded evil; the righteous, desired good.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The fear of the wicked, it shall come upon him,…. What he dreads in his own mind will be his unhappy case, sooner or later it comes upon him; his fear of distresses, calamities, and judgments in this life, and of eternal wrath and vengeance hereafter; for the most profligate and abandoned wretches, the greatest atheists, who endeavour to work themselves up to a disbelief of a God and a future state, have at times their frights and fears about these things; and as are their fears of God, so will his wrath be, Ps 90:11. Jarchi illustrates this in the instance of the builders of Babel, who were afraid of being scattered upon the face of the earth, which thing feared came upon them through and for their building of the tower; and so it sometimes is, that the very thing which men fear comes upon them by the means which they take to prevent it; so the Jews were afraid that if their people believed in Jesus of Nazareth, the Romans would come and seize their city and nation, and therefore endeavoured to persuade them to reject him; for which rejection of him the thing they feared came upon them;
but the desire of the righteous shall be granted; or “he shall give” s; that is, God shall give it; who has it in his hands or power to give it, as Jarchi’s note is: what a righteous man desires from right principles, and with right views; what is for his own good and the glory of God; what he asks in faith, and with submission to the divine will, and is according to it, is sooner or later, in God’s own time and way, granted unto him: particularly his desires after righteousness; after the righteousness of Christ, and to be found alone in that, living and dying; after holiness of heart and life, that he might be cleansed and kept from sin, and preserved to the coming of Christ; after more grace, an increase of it, and fresh supplies from Christ; after more communion with God and Christ, and conformity to them; after glory and happiness, and a being with them to all eternity. Some understand this of the righteous man’s desire upon the wicked; that his fear might come upon him, and the glory of divine justice appear in his swift and sudden destruction; as expressed in Pr 10:25; so Aben Ezra.
s “dabit”, Pagninus, Montanus, Baynus; “justis dat quod cupiunt”, Tigurine version; “dabit Deus”, Junius Tremellius, Piscator, Michaelis “dat Deus”, Mercerus, Gejerus.
Fuente: John Gill’s Exposition of the Entire Bible
24 That of which the godless is afraid cometh upon him,
And what the righteous desires is granted to him.
The formation of the clause 24a is like the similar proverb, Pro 11:27; the subject-idea has there its expression in the genitival annexum, of which Gen 9:6 furnishes the first example; in this passage before us it stands at the beginning, and is, as in Pro 10:22, emphatically repeated with . , properly the turning oneself away, hence shrinking back in terror; here, as Isa 66:4, of the object of fear, parallel to , wishing, of the object of the wish. In 24b Ewald renders as adj. from (whence ecne ), after the form , and translates: yet to the righteous desire is always green. But whether is probably formed from , and not from , is a question in Pro 12:12, but not here, where wishing and giving (fulfilling) are naturally correlata. Hitzig corrects , and certainly the supplying of ‘ is as little appropriate here as at Pro 13:21. Also a “one gives” is scarcely intended (according to which the Targ., Syr., and Jerome translate passively), in which case the Jewish interpreters are wont to explain , scil. ; for if the poet thought of fo with a personal subject, why did he not rescue it from the dimness of such vague generality? Thus, then, is, with Bttcher, to be interpreted as impersonal, like Pro 13:10; Job 37:10, and perhaps also Gen 38:28 (Ewald, 295a): what the righteous wish, that there is, i.e., it becomes actual, is fulfilled. In this we have not directly and exclusively to think of the destiny at which the godless are afraid (Heb 10:27), and toward which the desire of the righteous goes forth; but the clause has also truth which is realized in this world: just that which they greatly fear, e.g., sickness, bankruptcy, the loss of reputation, comes upon the godless; on the contrary that which the righteous wish realizes itself, because their wish, in its intention, and kind, and content, stands in harmony with the order of the moral world.
Fuente: Keil & Delitzsch Commentary on the Old Testament
24 The fear of the wicked, it shall come upon him: but the desire of the righteous shall be granted. 25 As the whirlwind passeth, so is the wicked no more: but the righteous is an everlasting foundation.
It is here said, and said again, to the righteous, that it shall be well with them, and to the wicked, Woe to them; and these are set the one over against the other, for their mutual illustration.
I. It shall be as ill with the wicked as they can fear, and as well with the righteous as they can desire. 1. The wicked, it is true, buoy themselves up sometimes in their wickedness with vain hopes which will deceive them, but at other times they cannot but be haunted with just fears, and those fears shall come upon them; the God they provoke will be every whit as terrible as they, when they are under their greatest damps, apprehend him to be. As is thy fear, so is thy wrath, Ps. xc. 11. Wicked men fear the punishment of sin, but they have not wisdom to improve their fears by making their escape, and so the thing they feared comes upon them, and their present terrors are earnests of their future torments. 2. The righteous, it is true, sometimes have their fears, but their desire is towards the favour of God and a happiness in him, and that desire shall be granted. According to their faith, not according to their fear, it shall be unto them, Ps. xxxvii. 4.
II. The prosperity of the wicked shall quickly end, but the happiness of the righteous shall never end, v. 25. The wicked make a great noise, hurry themselves and others, like a whirlwind, which threatens to bear down all before it; but, like a whirlwind, they are presently gone, and they pass irrecoverably; they are no more; all about them are quiet and glad when the storm is over, Psa 37:10; Psa 37:36; Job 20:5. The righteous, on the contrary, make no show; they lie hid, like a foundation, which is low and out of sight, but they are fixed in their resolution to cleave to God, established in virtue, and they shall be an everlasting foundation, immovably good. He that is holy shall be holy still and immovably happy; his hope is built on a rock, and therefore not shocked by the storm, Matt. vii. 24. The righteous is the pillar of the world (so some read it); the world stands for their sakes; the holy seed is the substance thereof.
Fuente: Matthew Henry’s Whole Bible Commentary
Future Destiny
(Pro 10:24-25)
Verse 24 declares that what the wicked seek to ignore, yet shrink from with dread, ‘is ultimately inescapable. They shall face the condemning judgment of God, Job 15:20-21; Job 21:30; Psa 11:6; Pro 11:5; Pro 16:4; Pro 21:12. Fulfillment of the desire of the righteous to see God is just as certain, but for them it will be the beginning of eternal and inexpressible glory, Pro 3:34; Luk 17:24; Col 3:4; 1Pe 5:10; 1Jn 3:2.
Verse 25 emphasizes the suddenness of the calamity that will come upon the wicked in contrast with the enduring security of the righteous, Pro 1:27; Pro 6:15; Pro 24:22; Pro 29:1.
Fuente: Garner-Howes Baptist Commentary
MAIN HOMILETICS OF Pro. 10:24
THE INHERITANCE OF FEAR AND DESIRE
These words treat of things desired and of things not desired coming to be possessed.
I. Ungodly men have fears concerning the future. These fears proceed from a consciousness of past sin and present guilt, and prove the existence within man of a moral standard of action. In the natural world, we know that certain effects invariably follow certain causes. Sunlight and genial rain produce fertility and beauty, the hurricane and the flood leave behind them desolation. There are certain particles whose action, if diffused abroad in the air, breed disease and death; there are others whose effects are most refreshing and healthful to the bodily frame. Coming into the region of human action and moral responsibility, there are certain actions of men which clothe the spirit with gladness, making the soul as a field which the Lord God hath blest, and there are acts which leave behind them a sting which brings utter desolation. There are deeds done by moral agents which are followed by the disapprobation of conscience in proportion as conscience is educated by moral light, and there are those which are well-springs of joy in the human heart. It is to conscience that we must refer the fears of the wicked in relation to the future.
II. The certainty that the fears of the wicked will be realised.
1. From the inequality of rewards and punishments in the present. There are men whose characters seem to be almost perfect who have not the reward at present which their integrity and uprightness deserve. There are many men who sit, as it were, like Lazarus, at a rich mans gate in poverty, who are much better men than the rich man himself. The difference in the character of the man who passed the sentence of death upon Paul, and Paul himself calls for a more manifest impartiality on the part of the Divine Ruler in the eternity to come. We feel certain that elsewhere a just sentence has been passed upon Paul and Nero. The inequality in the present dealings of God with the righteous and the wicked demands that in the future the fear of the wicked shall come upon him.
2. From the admonition of conscience. Although the mariners compass is sometimes unsteady, its direction is always towards the north. And the human conscience, however it may occasionally waver, points to a future judgment. It is not an occasional occurrence but so universal as to be a prophecy of a fact.
3. From the necessity that God should fulfil His own appointment. Revelation declares that, He hath appointed a day, in the which he will judge the world in righteousness by that man whom He hath ordained (Act. 17:31). The Righteous Judge of all the earth must keep His own appointment, therefore every wicked man must have what he does not desire, viz., a fair and impartial trial.
III. Good men have had desires which have not been granted. The gratification of such desires would have been an injury to themselves and others. Moses desired to see God in the sense in which the Incarnate Son tells us He had seen Him. But if this desire had been granted Moses must have died, the Hebrew nation would have lost the only man who could lead them, and he would have missed the completion of the glory of his life (Exo. 33:20). Peter desired that His Master should not suffer at the hands of the chief priests and scribes (Mat. 16:21). But what a calamity this would have been for Peter himself and the human race.
IV. But that which a righteous man desires above all other things shall be granted.
1. For himself in the present life, he desires a holy character. This he regards as the one thing needful above all other personal possessions. And God desires this for him, therefore this desire shall be granted on the fulfilment of the pre-ordained conditions (1Th. 4:3).
2. For the world he desires that Gods kingdom may come that right may in the end triumph over wrong. Now this desire also must be granted, because Christ has taught His disciples to pray for its accomplishment, and because He Himself at the right hand of God is henceforth expecting, till His enemies be made His footstool (Heb. 10:13).
3. He desires for himself in the future a complete redemption of both soul and body from the curse of sin (2Co. 5:1-4). But this desire is implanted within him by that God who can fulfil his desire, and who has already given an earnest of its fulfilment. This alone is a guarantee that it shall be granted. Now He that hath wrought us for the self-same thing is God, who also hath given unto us the earnest of the spirit (2Co. 5:5). He has also the direct promise of Him who is the Resurrection and the Life, the assurance of His inspired apostle that this desire of the righteous shall be granted (Joh. 5:28-29; 1Co. 15:49-54).
OUTLINES AND SUGGESTIVE COMMENTS
But if our desires be granted, and even exceeded (Gen. 48:2; 1Ki. 3:13; Eph. 3:20), faith and patience will be tried in the very grant. Growth in grace is given by deep and humbling views of our corruption. Longings for holiness are fulfilled by painful affliction; prayers are answered by crosses. Our Fathers dispensations are not what they seem to be, but what He is pleased to make them.Bridges.
The best way to have our wills satisfied is to be godly. For to such there is a promise made. Wherein yet these rules are to be observed: First, that our will be agreeable to Gods will, the desire must be holy, and seasoned with the Spirit; and not carnal and corrupted by the flesh. Secondly, that sometimes lawful desires are not performed in the same kind, but exchanged for better, and that which doth more good is bestowed instead of them. Moses desired to enter into the land of Canaan; he was denied that, but he entered sooner into the heavenly and blessed rest of everlasting life. Thirdly, that we tarry the Lords leisure, and depend on His hand, to minister, in fittest time, all those good things which our souls desire, and so we shall not fail to receive them when He seeth that they will be most expedient for us.Dod.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(24) The fear of the wickedi.e., that of which he is afraid. (Comp. Isa. 66:4; Heb. 10:27.)
The desire of the righteous shall be granted.For they submit their will to the will of God, and pray for what He sees best for them, which accordingly He grants; moreover, the Holy Spirit also aids them, making intercession for them according to the will of God (Rom. 8:27).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
24. The fear of the wicked That is, that which is feared.
Shall come upon him Usually in the present life, certainly in the life to come. There is no avoiding punishment but by avoiding sin.
Desire of the righteous shall be granted Literally, He (Jehovah) shall grant it. On first clause compare Job 3:15; Job 15:21; Psa 34:4; Isa 66:4; Pro 11:27.
Fuente: Whedon’s Commentary on the Old and New Testaments
Emphasis upon a Man’s Long Life – Most of the verses in this passage clearly deal with the longevity of the righteous and the brevity of the wicked man’s life. The key verse in this passage is Pro 10:27, “The fear of the LORD prolongeth days: but the years of the wicked shall be shortened.”
Pro 10:24 The fear of the wicked, it shall come upon him: but the desire of the righteous shall be granted.
Pro 10:24
Gen 11:4, “And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth.”
A second example is in the Jews’ treatment of Jesus. They feared that Jesus’ action might bring the wrath of the Romans upon the city of Jerusalem (Joh 11:48). In the divine judgment of the Jews for rejecting the Messiah, God allowed the Romans to destroy the city of Jerusalem in A.D. 70. [81]
[81] John Gill, Proverbs, in John Gill’s Expositor, in e-Sword, v. 7.7.7 [CD-ROM] (Franklin, Tennessee: e-Sword, 2000-2005), comments on Proverbs 10:24.
Joh 11:48, “If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation.”
The traveler has been taught this truth earlier by his father in preparation for this journey in Pro 1:27, “When your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you.”
Scripture References – Note similar verses:
Psa 90:11, “Who knoweth the power of thine anger? even according to thy fear, so is thy wrath .”
Isa 66:4, “I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not.”
Heb 10:27, “But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.”
Pro 10:24 “but the desire of the righteous shall be granted” Scripture References – Note a similar verse:
Psa 21:2, “Thou hast given him his heart’s desire, and hast not withholden the request of his lips. Selah.”
Psa 37:4, “Delight thyself also in the LORD; and he shall give thee the desires of thine heart.”
Psa 84:11, “For the LORD God is a sun and shield: the LORD will give grace and glory: no good thing will he withhold from them that walk uprightly .”
Psa 145:19, “He will fulfil the desire of them that fear him: he also will hear their cry, and will save them.”
Joh 16:24, “Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full.”
1Jn 5:14-15, “And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us: And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him.”
Pro 10:24 Comments – The wicked fear God’s judgment, but lack the wisdom to avoid it. The righteous also fear God’s judgment, but they have the wisdom to avoid it and receive His blessings in place of judgment.
Pro 10:25 As the whirlwind passeth, so is the wicked no more: but the righteous is an everlasting foundation.
Pro 10:25
Scripture References – Note similar verses:
Job 20:5, “That the triumphing of the wicked is short, and the joy of the hypocrite but for a moment?”
Job 21:18, “They are as stubble before the wind, and as chaff that the storm carrieth away.”
Job 27:19-21, “The rich man shall lie down, but he shall not be gathered: he openeth his eyes, and he is not. Terrors take hold on him as waters, a tempest stealeth him away in the night. The east wind carrieth him away, and he departeth: and as a storm hurleth him out of his place.”
Psa 1:4, “The ungodly are not so: but are like the chaff which the wind driveth away.”
Psa 58:9, “Before your pots can feel the thorns, he shall take them away as with a whirlwind, both living, and in his wrath.”
Isa 40:24, “Yea, they shall not be planted; yea, they shall not be sown: yea, their stock shall not take root in the earth: and he shall also blow upon them, and they shall wither, and the whirlwind shall take them away as stubble.”
Pro 10:25 Comments – Pro 10:25 is clearly illustrated in the story that Jesus told in His Sermon on the Mount.
Mat 7:24-27, “Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.”
We also see this contrast in the book of Psalms:
Psa 37:9-11, “For evildoers shall be cut off: but those that wait upon the LORD, they shall inherit the earth. For yet a little while, and the wicked shall not be: yea, thou shalt diligently consider his place, and it shall not be. But the meek shall inherit the earth; and shall delight themselves in the abundance of peace.”
Scripture References – Note also similar proverbs:
Pro 12:3, “A man shall not be established by wickedness: but the root of the righteous shall not be moved.”
Pro 12:7, “The wicked are overthrown, and are not: but the house of the righteous shall stand.”
Illustration – When a powerful tornado strikes homes in the Midwest of the United States, often the only thing left intact is the foundation. Perhaps the writer of this proverb observed the stability of a strong foundation in the midst of a devastating whirlwind. The destruction of the home symbolizes the removal of the wicked, while the strong, unmovable foundation represents the life of the righteous.
Pro 10:24-25 Comments – The End of the Wicked and the Reward of the Righteous – The theme of these two proverbs is also clearly seen in Psalms 37.
Pro 10:26 As vinegar to the teeth, and as smoke to the eyes, so is the sluggard to them that send him.
Pro 10:26
Illustration – In the early 1980’s, I was working a summer job with FloriBay Sanitation Company. The owner of this company hired a high school dropout and sent him on an errand. The young man used a company truck to drive into town and back. But this young man could not resist the temptation to drive to his high school campus and show off his vehicle to his schoolmates. Everything appeared to be going well until foolishness broke out at this gathering in the school parking lot and someone dented the company vehicle. Needless to say, this young man drove back to work with a fearful heart and was immediately fired after explaining what he had done, all to the grief of the company owner.
Scripture References – Note a similar verse:
Pro 26:6, “He that sendeth a message by the hand of a fool cutteth off the feet, and drinketh damage.”
Fuente: Everett’s Study Notes on the Holy Scriptures
v. 24. The fear of the wicked,
Fuente: The Popular Commentary on the Bible by Kretzmann
Pro 10:24. The fear of the wicked, &c. Wicked men frequently draw upon themselves what they feared, by the very means whereby they studied to avoid it; a remarkable example whereof, Bochart observes, we have in the builders of the tower of Babel; the very remedy of the evil that they wished to avoid, leading them directly to it.
Fuente: Commentary on the Holy Bible by Thomas Coke
Pro 10:24 The fear of the wicked, it shall come upon him: but the desire of the righteous shall be granted.
Ver. 24. The fear of the wicked shall come upon him. ] “A sound of fear is in his ears: in prosperity the destroyer shall come upon him.” Job 15:21 Pessimus in dubiis Augur Timor. a Thus it befell Cain, Saul, Belshazzar, Pilate (who, for fear of Caesar, delivered up Christ to be crucified, and was afterwards by the same Caesar kicked off the bench – yea, off the stage of the world), those wicked Jews that feared that the Romans would come and take away both their place and nation, Joh 11:48 which accordingly befell them some forty years after, at which time some of them also killed themselves, lest they should be taken by the enemy. b The like may be said of our Richard III, See Trapp on “ Pro 10:22 “ and Henry IV of France, after his revolt to Popery. He, being persuaded by the Duke of Sully not to re-admit the Jesuits, which had been banished by the parliament of Paris, answered suddenly, Give me, then, security for my life, and afterwards admitted them into his bosom, making Father Cotton his confessor, and using them ever with marvellous respect, yet was stabbed to the heart by Ravilliac, through their instigation. c Excellent is that of Solomon, Pro 29:25 “The fear of man bringeth a snare: but whoso putteth his trust in the Lord” – as Hezekiah did, 2Ki 18:4-5 and our King Edward VI, and that peerless Queen Elizabeth – “shall be safe.”
But the desire of the righteous shall be granted.
a Statius in Theibad.
b Hic rogo, non furor est, ne moriare, mori!
c Camden’s Elisab., pref.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the righteous = righteous ones.
shall be granted. Illustrations: Hannah (1Sa 1:20); Esther (Pro 4:16; Pro 8:15-17); Daniel (Pro 2:16-23); Simeon (Luk 2:25-30).
Fuente: Companion Bible Notes, Appendices and Graphics
fear: Job 3:25, Job 15:21, Heb 10:27
the desire: Psa 21:2, Psa 37:4, Psa 145:19, Mat 5:6, Joh 14:18, Joh 16:24, 1Jo 5:14, 1Jo 5:15
Reciprocal: Gen 25:21 – and the Jos 10:2 – they feared 1Sa 28:5 – he was afraid 1Ki 22:18 – Did I not tell Job 11:20 – their hope Psa 10:17 – Lord Pro 1:27 – your fear Isa 66:4 – will bring Jer 22:25 – whose Eze 11:8 – General Dan 4:28 – General Joh 15:7 – ye shall
Fuente: The Treasury of Scripture Knowledge
Pro 10:24-25. The fear of the wicked The evil which he feared, or hath cause to fear; it shall come upon him Notwithstanding his cunning contrivances, and various efforts to prevent it. Indeed wicked men frequently draw upon themselves what they feared, by the very means whereby they studied to avoid it; a remarkable example whereof, Bochart observes, we have in the builders of the tower of Babel: the very remedy of the evil they wished to avoid leading them directly to it. And it may be added, a much more remarkable one we have in the Jews, who crucified Christ. For they put him to death lest the Romans should come and take away their place (their temple) and nation: see Joh 11:48-53 : and their putting him to death was the very thing which, in the just judgment of God, brought the Roman armies upon them to their utter destruction as a nation. But the desire of the righteous shall be granted God will not only prevent the mischiefs which they fear, but will grant them the good things which they desire. As the whirlwind passeth Which is suddenly gone, though with great noise and violence; so is the wicked no more
His power and felicity are lost in an instant; but the righteous is Or hath, an everlasting, &c. His hope and happiness are built upon a sure and immoveable foundation.