Exegetical and Hermeneutical Commentary of Proverbs 11:31
Behold, the righteous shall be recompensed in the earth: much more the wicked and the sinner.
31. shall be recompensed ] This might mean, shall receive, in each case, the return due to him; the righteous shall be rewarded (as the same Heb. word is rendered in Pro 13:13) and the wicked punished (comp. recompense evil, the Heb. word being again the same, Jer 18:20). But then it is difficult to understand why the law of retribution should obtain “ much more ” in the second case than in the first. “Recompensed” has therefore been understood to mean “punished” in both cases: The righteous shall be punished for his sins (“for there is no man that sinneth not,” 1Ki 8:46); how much more, &c. The LXX. paraphrase of this latter interpretation is adopted by St Peter: “If the righteous is scarcely saved, where shall the ungodly and the sinner appear?” 1Pe 4:18, R.V.
Fuente: The Cambridge Bible for Schools and Colleges
The sense would appear to be, The righteous is requited, i. e., is punished for his lesser sins, or as a discipline; much more the wicked, etc. Compare 1Pe 4:18.
Fuente: Albert Barnes’ Notes on the Bible
Pro 11:31
Behold, the righteous shall be recompensed in the earth.
Judgment here
Two ways of explaining this text.
1. Of the happiness which God has appointed for goodness, it has pleased Him that some portion should accrue in this world; and of the misery which is the wages of sin, a much more abundant portion.
2. Even the righteous shall be recompensed (that is, punished) for their sins, in the earth, much more the wicked, with a sorer punishment. The argument is, if the good and pious often suffer for the faults they fall into, for the wicked to expect an exemption from suffering is a most vain and absurd expectation. The first is the more natural and obvious sense of the passage. This world is not a place of retribution. It is a place where men may suffer for their virtues and escape for their wickedness; and this so frequently as even to afford some ground and pretence for questioning which course a man had best take if this life were his all. A man might say, Let us live to ourselves, and seize all the good within our reach, whatever be the consequences to others. Such a plan the wise king pronounced to be foolish and shortsighted, even on the principles of worldly prudence, and without taking another life into the account. After all the arguments from suffering virtue and successful wickedness have been urged and admitted, the balance of good will be found to be with the good, and evil unknown to them, to beset the path and track the steps of the wicked. The words imply that any one may see this who will attend carefully to what passes around him. It is in every ones mouth that honesty is the best policy. The upright and regular part of the community is too sagacious and too strong for the schemer at last. The honest and good gain upon them and pass them, even in the career of worldly success. There is a reward in this life for a strict adherence to temperance and all the other branches and laws of self-government. But this doctrine is apparently opposed to such teachings as are found in Ecc 9:11. But it may be noticed that in Proverbs the rule is dealt with, and in Ecclesiastes the exceptions to the rule. Such exceptions there will always be. Part of the text declares that the punishment of sin in this world is more certain than the reward of virtue. And the fact is so. The recompense of the wicked does not tarry. Their course is soon interrupted by evil and suffering. We can generally predict the end of the wicked in this world. Licentiousness and debauchery lead to disease and embarrassment. Of dishonesty it may be said, its resources are soon dried up, and the plenty it procures is but for a moment. From the laws of nature and the appointments of Divine providence there is no escape. The true end and design of all the Divine afflictions and all earthly sufferings is our improvement. He adapts His methods to our wants, and appoints us such trials as we can bear. But the promise of recompense in the earth is perceived to belong to them; is fulfilled in them in many respects. (A. Gibson, M.A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 31. Behold, the righteous shall be recompensed in the earth, c.] The Septuagint, Syrian, and Arabic read this verse as follows: “And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?” And this St. Peter quotes literatim, 1Pe 4:18, where see the note. “See Clarke “1Pe 4:18“.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The righteous shall be recompensed, i.e. punished for his sins, as appears from the next clause; the general word being here used of this one particular, by a synecdoche. In the earth; whereby he intimates that all his sufferings are confined to this world, which is an unspeakable felicity.
Much more, they shall be punished more certainly and more severely, either in this life or in the next,
the wicked and the sinner; those who make sin their great study, and daily and most delightful exercise. Compare this verse with 1Pe 4:18, which is a good comment upon it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
31. BeholdThus callingattention to the illustrations (compare Pr11:23), the sentiment of which is confirmed even in time, notexcluding future rewards and punishments.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Behold, the righteous shall be recompensed in the earth,…. Which Aben Ezra understands of the recompence of their good works. There is a reward for the righteous, and which they have now in keeping, though not “for” keeping, the commandments of God; they have the promise of this life, as well as of that which is to come, and which is made good to them; they have every good thing now which is proper and convenient for them; and they shall be recompensed in the new earth, in which only righteous persons will dwell. But it seems better, with Jarchi, to interpret it of the recompence of their sins and transgressions; that is, of their chastisements and afflictions, with which they are chastised by their heavenly Father, when they sin against him; which are all in love and for their good; and which they have only here on earth, while they are in this world; they will be all over in another, when there will be no more sin, and no more chastisement for it, much less condemnation; see 1Co 11:32;
much more the wicked and the sinner; who shall not only be punished on earth as they often are, but in hell to all eternity. The Septuagint, Syriac, and Arabic versions, render the whole thus; “if the righteous be scarcely saved, where shall the ungodly and the sinner appear?” Which words are used by the Apostle Peter, to show, that if judgment or chastisement begin at the house of God, or with the righteous, that the end of the wicked must be very bad; which entirely agrees with the sense of this passage; see 1Pe 4:17; a “behold” is prefixed to the whole, as a note, either of admiration, or rather of attention to what is sure and certain, and worthy of regard and consideration. The Targum is,
“behold, the righteous are strengthened in the earth; but the wicked and the sinners shall be consumed out of the earth;”
which seems to agree with Aben Ezra’s sense of the words; see
Ps 104:35.
Fuente: John Gill’s Exposition of the Entire Bible
31 Lo, the righteous findeth on earth his reward;
How much more the godless and the sinner!
The particles signify properly, interrogatively: Shall it yet be said that…; it corresponds to the German “ geschweige denn ” [ nedum ] (Fl.). is already in bibl. Hebr. in the way of becoming a conditional particle; it opens, as here, the antecedent of a gradatio a minori ad majus introduced by , Job 15:15., Pro 25:5., cf. ( ) with following, Gen 44:8; 2Sa 12:18. 2Sa 13:13 presents itself as the nearest parallel to , where it means, to be rewarded. It is a vocabulum anceps, and denotes full requital, i.e., according to the reference, either righteous reward or righteous punishment. If 30a is understood of reward, and 30b of punishment, then the force of the argument in the conclusion consists in this, that the righteous can put forth no claim to a recompense, because his well-doing is never so perfect as not to be mingled with sin (Ecc 7:20; Psa 143:2); while, on the contrary, the repression of the wicked, who, as as to his intention, and as to his conduct, actually denies his dependence on God, is demanded by divine holiness. But the conclusion is not stringent, since in the relation of God to the righteous His dispensation of grace and faithfulness to promises also come into view, and thus in both cases appears to require the same interpretation: if the righteous does not remain unrevenged, so much more shall not the godless and the sinner remain…, or how much less shall the godless and the sinner remain so. Thus the Graec. Venet., ; thus also Luther, and among the moderns Lwenstein and Elster. Of the proverb so understood the lxx version, ( ) , (cf. 1Pe 4:18) may be a free translation, for in the there certainty lies, according to the sense, a . Also has the principal tone, not . The thought: even on this side (on earth), lies beyond the sphere of the O.T. consciousness. The earth is here the world of man.
Fuente: Keil & Delitzsch Commentary on the Old Testament
31 Behold, the righteous shall be recompensed in the earth: much more the wicked and the sinner.
This, I think, is the only one of Solomon’s proverbs that has that note of attention prefixed to it, Behold! which intimates that it contains not only an evident truth, which may be beheld, but an eminent truth, which must be considered. 1. Some understand both parts of a recompence in displeasure: The righteous, if they do amiss, shall be punished for their offences in this world; much more shall wicked people be punished for theirs, which are committed, not through infirmity, but with a high hand. If judgment begin at the house of God, what will become of the ungodly? 1Pe 4:17; 1Pe 4:18; Luk 23:31. 2. I rather understand it of a recompence of reward to the righteous and punishment to sinners. Let us behold providential retributions. There are some recompences in the earth, in this world, and in the things of this world, which prove that verily there is a God that judges in the earth (Ps. lviii. 11); but they are not universal; many sins go unpunished in the earth, and services unrewarded, which indicates that there is a judgment to come, and that there will be more exact and full retributions in the future state. Many times the righteous are recompensed for their righteousness here in the earth, though that is not the principal, much less the only reward either intended for them or intended by them; but whatever the word of God has promised them, or the wisdom of God sees good for them, they shall have in the earth. The wicked also, and the sinner, are sometimes remarkably punished in this life, nations, families, particular persons. And if the righteous, who do not deserve the least reward, yet have part of their recompence here on earth, much more shall the wicked, who deserve the greatest punishment, have part of their punishment on earth, as an earnest of worse to come. Therefore stand in awe and sin not. If those have two heavens that merit none, much more shall those have two hells that merit both.
Fuente: Matthew Henry’s Whole Bible Commentary
No Sin Excused
(Pro 11:31)
Verse 31 states a sobering truth, both the righteous and the wicked reap what they sow. No sin goes unpunished. Because of sin, the righteous are scarcely saved (1Pe 4:18); but they are saved. The atoning death of Jesus paid the eternal penalty for their sins. The sad truth is, that by rejecting His substitutionary sacrifice, the wicked are doomed to eternal punishment, Jer 25:29; Eze 18:24; Gal 6:7-8.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.
Pro. 11:31. Miller transposes this verse and reads, Behold the righteous on earth shall be recompensed, etc. On earth may be placed either with the righteous, or with recompensed.
MAIN HOMILETICS OF Pro. 11:31
THE RECOMPENSE OF THE RIGHTEOUS AND THE WICKED
I. The righteous man will receive a present chastisement for his sins
1. Because of his near relation to God. You only have I known of all the families of the earth: therefore I will punish you for all your iniquities (Amo. 3:2). Is this a strange principle of action? Is it not one which is, or ought to be, acted upon among men? If the son of a king commits a crime, is it not felt that his high position and his special privileges make him more deserving of punishment? Our Lord recognised this truth when He said, To whom men have committed much of him they will ask the more (Luk. 12:48). Those who stand in a special relation to God are expected to show it by a holy life, and when they fall into sin greater dishonour is brought upon the name of God than by many sins of the ungodly. Hence the necessity for their chastisement.
2. Because he will not be punished in the next world. The whole tenor of Bible teaching recognises this truth, and Paul asserts it: We are chastened of the Lord, that we should not be condemned with the world (1Co. 11:32).
3. To overthrow that doctrine of devilsLet us sin that grace may abound (Rom. 6:1; Rom. 6:15). Many false doctrines have gone abroad in the so-called church, but surely none is so manifestly from the devil as this which proclaims that the more a child of God sins the more God is glorified! Will the man whose wound has been closed and whose bleeding has been stanched by the surgeon, tear off the bandage and reopen the wound in order to afford the physician another opportunity of displaying his skill? May he not, by such an act, be guilty of suicide? May he not so incur the anger of his doctor as to make him refuse to re-dress the wound? If any man thinks that the abounding mercy of God is a licence for sin, let him read the history of David, and ask himself if it does not prove that he is wofully mistaken. David himself most certainly was, if he presumed upon his high standing with the God whose gentleness had made him great (Psa. 18:35) when he sinned the great sin which was the curse of all his after life. The God whom men fancy will be thus indulgent is not the God of the Biblethe God of Sinaithe God who visited the sin even of His servant Moses. Let us sin that grace may abound came from the forger of the oldest lie in human history. Mount Hor, Mount Nebo, and Mount Zion, each of which was the scene of a penalty inflicted on a distinguished saint of God for a particular and specified sin, bear witness to the truth that the righteous will be recompensed on the earth. And of these instances that of Moses is, perhaps, the most striking. Here is the chastisement, of the greatest man in the Old Testament dispensationthe specially elected leader and lawgiver of the chosen people. And though he had been and still wasyea, because he was the most honoured of Old Testament saints, he was shut out of the land to which he had been journeying for forty years for assuming a Divine prerogativedie in the mount whither thou goest up, and be gathered to thy people, as Aaron thy brother died at Mount Hor, and was gathered to his people: because ye trespassed against me among the children of Israel at the waters of Meribah-Kadesh, in the wilderness of Zin; because ye sanctified me not in the midst of the children of Israel (Deu. 32:50-51). Such a sentence testifies that God is a consuming fire to sin, in the righteous as well as in the wicked.
II. If Gods friends are chastised, His enemies must be.For they not only sin but make light of sin, either denying the fact or blaming their circumstances, their temperament, or their tempters, laying the blame anywhere except upon themselves, and this increases their guilt. If those who acknowledge and confess their sin must yet be chastised for it, how much more those who refuse to do either! The sin of the righteous is the exception of his life, but the entire life of the ungodly man is a course of opposition to the law of God. If, therefore, the isolated instances are visited, how much more such an accumulation of moral debt! The very justice of God demands that if He punish the saint He shall also punish the sinner. This is New Testament teaching as well as Old. For the time is come that judgment must begin at the house of God; and if it first begin at us, what shall be the end of them that obey not the Gospel of God? (1Pe. 4:17).
OUTLINES AND SUGGESTIVE COMMENTS
But where is the righteous person thus scourged, judged, and recompensed? On the earth, even in this life, and in the world. The earth is not that seat which the Lord hath properly appointed for judgment or vengeance, neither is this life the day of the great assize; yet rather than sin shall be unpunished, yea, even in the elect, the Lord will keep a petty sessions in this life, and make the earth a house of correction.Muffet.
The righteous are under the discipline though not under the curse, of the rod.Bridges.
The best must look for stripes, if they will take liberty to sin against God. True it is that the Lord taketh not advantage of infirmities, He passeth by them, He smiteth not His children for them: but when they grow too bold, He will nurture and awe them with correction. In this sense He may be said to be no respecter of persons, that as He will not endure the sinfulness of the wicked, though they be never so great, so He will not allow of the sins of the godly, though they be never so good. First, God herein respecteth His own glory, who will have His people to know that He doth look for service at their hands. And the wicked see by this that He is neither remiss towards all nor partial towards any. Second, He respecteth the good. How wanton, how froward, how stubborn would children be, into what perils would they cast themselves should they be altogether exempted from the rod. They could never feel comfort of their parents favour unless they sometimes found the smart of their displeasure And the tribulation and afflictions of good men do not bring them behind the wicked, but show that the plagues and punishments of the wicked are yet behind.Dod.
The righteous Lord shall pay His debts even to the righteous. Sin makes God a debtor.Jermin.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(31) Behold the righteous shall be recompensed in the earth.That is, even he shall be punished for his misdeeds, as were Jacob, Moses, David; how much more shall the wicked and the sinner. The LXX. translates freely, If the righteous scarcely be saved, where shall the ungodly and the sinner appear? a rendering adopted in 1Pe. 4:18.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
31. Righteous shall be recompensed; (or requited;) much more (or even so,) the wicked and the sinner Luther renders the former clause, “The righteous must suffer on the earth,” which, Zockler says, hits the meaning.
The sense then would be: Even the righteous man suffers on the earth for those sins which he occasionally commits through infirmity and temptation; how much more the wicked man for his deliberate and habitual transgressions. The argument is a fortiori, from the less to the greater. This sense is preferred by many commentators. Miller translates thus: “Behold, the man who is righteous on the earth shall be recompensed:” and makes this note: “Not recompensed on the earth, for that is not true. Above all would the second clause not be true, for Solomon takes care to tell us (Ecc 9:2) that ‘ there is one event to all.’ It is not true that the wicked are punished ‘ on earth’ ‘ much more,’ or much less, than any other class. ‘ On earth’ has such a location as to be placed with either word, and the sense directs that it marks the arena of trial and not of reward.” Conant translates the first clause substantially as Miller, but retains the “much more” of the second. Stuart: “If the righteous shall be recompensed on the earth, surely, then, the wicked and the sinner.” Compare 1Pe 4:16. On the whole, our Authorized Version here may be permitted to stand. It agrees with the Septuagint and Peter.
Fuente: Whedon’s Commentary on the Old and New Testaments
v. 31. Behold, the righteous shall be recompensed in the earth,
Fuente: The Popular Commentary on the Bible by Kretzmann
Pro 11:31. Behold, &c. If David, if Job, if the apostles and choicest servants of God, have been tried in this world by affliction, what must await the impious and the sinners? If God does not even pardon the just the faults which they may commit; how can the wicked, whose whole life is but one series of crimes, flatter themselves with impunity? The LXX read, If the righteous scarcely be saved, where shall the ungodly and the sinner appear? And their translation is followed by St. Peter, Ephesians 1 chap. Pro 4:18 and the Syriac and Arabic.
Fuente: Commentary on the Holy Bible by Thomas Coke
REFLECTIONS.
I BESEECH thee, gracious Master, to give me a right understanding in all things. Taught by thee, I shall then discover, that thou art here folded up in this chapter. And however, as so many parables, I may first read what is here written, soon, under thy teaching, I shall learn that of thee they treat, and to thee they are intended to lead me. – And have I, my soul, so learned Christ? Was Jesus the parable of the Gospel upon many occasions? And is he not very frequently in the Old Testament scripture? Was Jesus the Lazarus there depictured, poor, and without food, or resting place: bruised, and laying at the gate of the rich Scribes and Pharisees, despised, and at length dead; and while they knew him not, carried amidst the chariots of Angels to his Father’s bosom – and do I not behold him here, amidst the parables, the surety for the poor stranger and smarting for it? – him that scattereth, and yet increaseth: the liberal soul that maketh fat – and having watered the thirsty souls of sinners, is now glorified of his Father; and all power is given to him, as the glory-man mediator, in heaven and in earth? Hail! blessed, precious Jesus! thou art he whom thy people shall adore, and blessings shall be upon the head of him that was separated from his brethren; whom God our Father, hath made Universal Lord of our Egypt; and in whose wisdom, provision is laid for selling corn, for the salvation of our souls, when without thee, the famine of the bread of life, would have caused us to have perished forever.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Pro 11:31 Behold, the righteous shall be recompensed in the earth: much more the wicked and the sinner.
Ver. 31. The righteous shall be recompensed, ] i.e., Chastened, afflicted, “judged of the Lord, that they may not be condemned with the world,” for their sufferings are not penal, but medicinal or probational; and they have it here in the earth, which is their house of correction, not in hell.
Much more the wicked.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
shall be recompensed in the earth. This was the promise for that Dispensation (Psa 37), not for this. See 1Pe 4:18 and App-63. Rightly divide the Dispensations, and all difficulties are removed.
the sinner = a sinner. Hebrew. chata’. App-44.
Fuente: Companion Bible Notes, Appendices and Graphics
Pro 11:31
Pro 11:31
“Behold, the righteous shall be recompensed in the earth; How much more the wicked and the sinner!”
The teaching throughout Proverbs is that in this present life the respective rewards of righteousness and wickedness are meted out; but while this is true in a secondary sense, subject to many variations, the far greater consideration was pointed out by the apostle Peter: “And if the righteous is scarcely saved, where shall the ungodly and sinner appear”? (1Pe 4:18). Tate tells us that, “The Greek text of this Proverbs 11 :(from the LXX) is reproduced almost exactly by the apostle Peter in 1Pe 4:18.
Pro 11:31. The New Testament mainly points to the final reaping of what we have sown (Gal 6:7-9), yet there are earthly as well as eternal consequences of our sowing (Mat 6:33; 1Ti 4:8). There are two yokes that one can wear in life: Christs and Satans. Christ invited those worn out with the terrible load of sin (wearing Satans yoke) to come to Him and to take His yoke instead, promising them soul-rest and a much better and easier way to live (Mat 11:28-30). When one considers the sorrows and disappointments and intrigue and distrust that sin brings to a person, truly the way of the transgressor is hard (Pro 13:15).
Proverbs of Solomon – Pro 11:1-31
Open It
1. Who is someone famous you would describe as being a proud person?
2. Who is someone you would describe as being a righteous person?
3. About what do people usually like to gossip?
Explore It
4. What common themes are discussed in this chapter? (Pro 11:1-31)
5. What types of people are discussed in this chapter? (Pro 11:1-31)
6. What goes with pride and humility? (Pro 11:2)
7. How did Solomon describe the upright, or blameless, person? (Pro 11:3-6)
8. How did Solomon contrast the life of the righteous person with the life of the wicked person? (Pro 11:7-11)
9. What kind of person holds his or her tongue? (Pro 11:12)
10. What does gossip do? (Pro 11:13)
11. What kind of person can keep a secret? (Pro 11:13)
12. What is the result of too few or too many advisers? (Pro 11:14)
13. What does the wicked earn and the righteous reap? (Pro 11:18)
14. About what fact did Solomon say we can be sure? (Pro 11:21)
15. How did Solomon describe a woman with no discretion? (Pro 11:22)
16. What is the result of being generous? of being stingy? (Pro 11:24-25)
17. What is the result of trusting in money? (Pro 11:28)
18. What results from being righteous? (Pro 11:30)
Get It
19. What is the fundamental distinction between the upright, or blameless, person and the wicked person?
20. In what way is it true that pride brings disgrace while humility brings wisdom?
21. Why do you agree or disagree that pride generally results in disgrace while humility generally results in wisdom?
22. In what way do righteous people and wicked people generally get what they deserve?
23. Why does righteous living result in a better life?
24. Why are people tempted to trust in riches?
25. In what other things besides God are you tempted to trust?
26. When do you tend to be generous, and when do you tend to be stingy?
27. Why is it hard to be generous?
28. In what area of life do you want to be a more righteous person?
29. Concerning what do you want to be more humble?
Apply It
30. What steps will you take this week to become a more giving, generous person?
31. What can you do to cultivate a righteous attitude and character this week?
32. In what specific area of your life will you trust God rather than riches or talent?
Fuente: Old and New Testaments Restoration Commentary
2Sa 7:14, 2Sa 7:15, 2Sa 12:9-12, 1Ki 13:24, Jer 25:29, 1Co 11:30-32, 1Pe 4:17, 1Pe 4:18
Reciprocal: Gen 29:25 – wherefore Deu 7:10 – repayeth 1Ki 13:26 – the man Job 34:33 – he will Pro 26:10 – both Luk 23:31 – General
Fuente: The Treasury of Scripture Knowledge
Pro 11:31. Behold, the righteous shall be recompensed That is, chastised, or punished for his sins; which the next clause shows to be Solomons meaning here; in the earth Whereby he intimates, that all the righteous mans sufferings are confined to this world, which is an unspeakable felicity; much more the wicked and the sinner They shall be punished much more certainly and severely, either in this life, or in the life to come; or rather, in both. Compare this verse with 1Pe 4:18, which is a good comment upon it.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
11:31 Behold, the righteous shall be {t} recompensed upon the earth: much more the wicked and the sinner.
(t) Will be punished as he deserves, 1Pe 4:18.
Fuente: Geneva Bible Notes
No one sins with impunity. God will judge every sin. Peter quoted this proverb (1Pe 4:18). [Note: See J. Barr, "b’rs-molis: Proverbs 11:31 and 1 Peter 4:18," Journal of Semitic Studies 20 (1975):149-64.]