Exegetical and Hermeneutical Commentary of Proverbs 28:10
Whoso causeth the righteous to go astray in an evil way, he shall fall himself into his own pit: but the upright shall have good [things] in possession.
10. the upright &c.] Better, with R.V., the perfect shall inherit good.
Fuente: The Cambridge Bible for Schools and Colleges
When the wicked succeed in tempting the righteous, Vice seems to win a triumph. But the triumph is suicidal. The tempter will suffer the punishment he deserves, and the blameless, if true to themselves, will be strengthened and ennobled by the temptation.
Fuente: Albert Barnes’ Notes on the Bible
Pro 28:10
Whoso causeth the righteous to go astray in an evil way, he shall fall himself into his own pit.
Opposite characters and opposite destinies
I. Here are the opposite characters–the perverse and the upright.
1. Notice the perverse. Who are the perverse? Whoso causeth the righteous to go astray in an evil way. Two things are observable here.
(1) A sad possibility that the righteous should go astray. This possibility is implied in moral responsibility. Were it impossible for the righteous to go astray, they would be mere machines, not moral agents; there would be no virtue in their obedience, no guilt in their transgression. Moral beings are like planets, bound ever to roll in the orbits in which they were first placed, and move with the same speed and regularity; they can bound into another, and move at what rate they please. This possibility is demonstrated in facts. Righteous angels have fallen. Righteous men have fallen (Adam, Lot, David, Peter). This possibility is assumed in the appeals of Scripture.
(2) An infernal attempt. The attempt is to cause the righteous to go astray. Wicked men are constantly making the attempt in a thousand different ways. By suggesting doubts as to the existence of God, the immortality of the soul, the truth of the Bible, etc., etc.; and by insidious but potent appeals to those elements of depravity which linger to a greater or less degree in the souls of even the best men to the end of life. Society abounds with tempters.
2. The upright. The upright here stand in contrast to those who tempt the righteous to go astray. Who are the upright? The men of incorruptible truth, inflexible rectitude; the men, in one word, who do justice, love mercy, and walk humbly with their God. Job was an upright man, one that feared God and eschewed evil.
II. Opposite destinies.
1. The destiny of the one is self-ruin. Shall fall himself into his own pit.
2. The destiny of the other is a blessed inheritance. The upright shall have good things in possession. (Homilist.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. Whoso causeth the righteous to go astray] He who strives to pervert one really converted to God, in order that he may pour contempt on religion, shall fall into that hell to which he has endeavoured to lead the other.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Whoso causeth the righteous to go astray in an evil way; that by evil counsel, or example, or artifice draws them into such practices as expose them to great danger and mischief.
The upright shall have good things in possession; shall by Gods good providence towards him, both keep the good of which the wicked seeks to deprive him, and escape that mischief which he plotteth against him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. (Compare Pr26:27).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Whoso causeth the righteous to go astray in an evil way,…. That is, who attempts to deceive them, and draw them into errors or immoralities, and so into a snare, into mischief and ruin; first into the evil of sin, in order to bring them into the evil of punishment; I say, who attempts to do it; for it is not possible that God’s elect, those who are truly righteous and good, should be totally and finally deceived, Mt 24:24;
he shall fall himself into his own pit; which he had dug and prepared for the righteous, who through the grace and goodness of God is preserved from it; the mischief intended for the good man falls upon himself in righteous, judgment, Ps 7:15;
but the upright shall have, good [things] in possession; or “shall inherit good things” h; they are heirs of God, and joint heirs with Christ, and shall inherit all things; they have all good things in Christ, with him and from him now; nor can they be taken from them, or they be caused to lose them by all the policy and craft of men and devils, who seek to draw them into sin and snares with that view; but, notwithstanding all their efforts, they shall keep possession of their good things here, the grace of the spirit, and the blessings of grace, and shall enjoy glory hereafter.
h “haereditate accipient bonum”, Pagninus, Montanus; “haereditabunt bonum”, Michaelis; so Mercerus, Cocceius; “haereditatem cernent ubertatem boni”, Schultens.
Fuente: John Gill’s Exposition of the Entire Bible
A tristich beginning with a participle:
He who misleads the upright into an evil way,
He shall fall into his own pit;
But the innocent shall inherit that which is good.
In the first case, Pro 26:27 is fulfilled: the deceiver who leads astray falls himself into the destruction which he prepared for others, whether he misleads them into sin, and thus mediately prepares destruction for them, or that he does this immediately by enticing them into this or that danger; for may be understood of the way of wicked conduct, as well as of the experience of evil, of being betrayed, robbed, or even murdered. That those who are misled are called , explains itself in the latter case: that they are such as he ought to show respect towards, and such as deserved better treatment, heightens the measure of his guilt. If we understand being morally led astray, yet may we not with Hitzig here find the “theory” which removes the punishment from the just and lays it on the wicked. The clause Pro 11:8 is not here applicable. The first pages of the Scripture teach that the deceiver does not by any means escape punishment; but certainly the deceiver of the upright does not gain his object, for his diabolical joy at the destruction of such an one is vain, because God again helps him with the right way, but casts the deceiver so much the deeper down. As the idea of has a twofold direction, so the connections of the words may be genitival ( via mali ) as well as adjectival ( via mala ). is not incorrectly written for , for occurs (only here) with as its warrant both from , to bend, to sink; cf. under Pro 4:24. In line third, opposite to “he who misleads,” stand “the innocent” (pious), who, far from seeking to entice others into the evil way and bring them to ruin, are unreservedly and honestly devoted to God and to that which is good; these shall inherit good (cf. Pro 3:35); even the consciousness of having made no man unhappy makes them happy; but even in their external relations there falls to them the possession of all good, which is the divinely ordained reward of the good.
Fuente: Keil & Delitzsch Commentary on the Old Testament
10 Whoso causeth the righteous to go astray in an evil way, he shall fall himself into his own pit: but the upright shall have good things in possession.
Here is, 1. The doom of seducers, who attempt to draw good people, or those who profess to be such, into sin and mischief, who take pride in causing the righteous to go astray in an evil way, in drawing them into a snare, that they may insult over them. They shall not gain their point; it is impossible to deceive the elect. But they shall fall themselves into their own pit; and having been not only sinners, but tempters, not only unrighteous, but enemies to the righteous, their condemnation will be so much the greater, Mat 23:14; Mat 23:15. 2. The happiness of the sincere. They shall not only be preserved from the evil way which the wicked would decoy them into, but they shall have good things, the best things, in possession, the graces and comforts of God’s Spirit, besides what they have in reversion.
Fuente: Matthew Henry’s Whole Bible Commentary
Leading Others Astray
Verse 10 warns that whoso causeth another to go astray in some evil shall himself suffer appropriate punishment, Pro 26:27. See Peter’s statement 2Pe 2:1-3; 2Pe 2:9-19 and other specific examples such as giving strong drink (Amo 2:12); breaking commandments and teaching others to do so (Mat 5:19); causing children to stumble (Mat 18:6); making proselytes (Mat 23:15); leading captive silly women (2Ti 3:6). Note that the upright who withstand such temptation shall be blessed, Vs 10; Mat 6:33-34.
Fuente: Garner-Howes Baptist Commentary
TEXT Pro. 28:10-18
10.
Whoso causeth the upright to go astray in an evil way,
He shall fall himself into his own pit;
But the perfect shall inherit good.
11.
The rich man is wise in his own conceit;
But the poor that hath understanding searcheth him out.
12.
When the righteous triumph, there is great glory;
But when the wicked rise, men hide themselves.
13.
He that covereth his transgressions shall not prosper;
But whoso confesseth and forsaketh them shall obtain mercy.
14.
Happy is the man that feareth alway;
But he that hardeneth his heart shall fall into mischief.
15.
As a roaring lion, and a ranging bear,
So is a wicked ruler over a poor people.
16.
The prince that lacketh understanding is also a great oppressor;
But he that hateth covetousness shall prolong his days.
17.
A man that is laden with the blood of any person
Shall flee unto the pit; let no man stay him.
18.
Whoso walketh uprightly shall be delivered;
But he that is perverse in his ways shall fall at once.
STUDY QUESTIONS OVER 28:10-18
1.
Who might cause the righteous to go astray (Pro. 28:10)?
2.
Are all poor men ignorant men (Pro. 28:11)?
3.
Is Pro. 28:12 referring primarily to rulers?
4.
Cite a Bible example of one who tried to cover his transgression but did not prosper (Pro. 28:13).
5.
Cite a Bible example of one who confessed and forsook sin and obtained mercy (Pro. 28:13).
6.
In what sense is fear used in Pro. 28:14?
7.
What would a wicked ruler do to his people (Pro. 28:15)?
8.
Whom does his covetousness oppress (Pro. 28:16)?
9.
Is Pro. 28:17 a capital punishment verse?
10.
Is Pro. 28:18 another contrasting verse?
PARAPHRASE OF 28:10-18
10.
A curse on those who lead astray the godly. But men who encourage the upright to do good shall be given a worthwhile reward.
11.
Rich men are conceited, but their real poverty is evident to the poor.
12.
When the godly are successful, everyone is glad. When the wicked succeed, everyone is sad.
13.
A man who refuses to admit his mistakes can never be successful. But if he confesses and forsakes them, he gets another chance.
14.
Blessed is the man who reveres God, but the man who doesnt care is headed for serious trouble.
15.
A wicked ruler is as dangerous to the poor as a lion or bear attacking them.
16.
Only a stupid prince will oppress his people, but a king will have a long reign if he hates dishonesty and bribes.
17.
A murderers conscience will drive him into hell. Dont stop him!
18.
Good men will be rescued from harm, but cheaters will be destroyed.
COMMENTS ON 28:10-18
Pro. 28:10. Clarke: He who strives to pervert one really converted to God in order that he may pour contempt on religion shall fall into that hell to which he has endeavored to lead the other. Satan is out to cause the upright to go astray (1Pe. 2:8; 2Co. 2:11). It is no wonder that those who are all-out for Satan cause many to stumble if they can: They think it strange that ye run not with them into the same excess of riot, speaking evil of you (1Pe. 4:4). About falling into ones own pit see Pro. 26:27. While the plotter falls into his own pit, the perfect (whose downfall he sought) will inherit good. David could say, Thou preparest a table before me in the presence of mine enemies: Thou hast anointed my head with oil; My cup runneth over (Psa. 23:5). Did you notice that our verse has three lines instead of the customary two?
Pro. 28:11. Because wealth and great earthly possessions often bring conceit to the rich, 1Ti. 6:17 warns, Charge them that are rich in this present world, that they be not highminded. because he is out to get more money, he may be plotting new schemes and moves to increase his wealth, but in so doing he may not fool some of the poor people. Some poor man of understanding may face him with what he is up to, to the rich mans embarrassment. Not all poor people are ignorant people.
Pro. 28:12. Judah knew what it was to have both good and bad kings. When men like Hezekiah and Josiah were on the throne, it was a glorious time for the nation. Pro. 11:10 says, When it goeth well with the righteous, the city rejoiceth. Pro. 11:11 : By the blessing of the upright the city is exalted. But when wicked rulers like Ahaz and Manasseh came to power, there was fear. Pro. 28:28 also says, When the wicked rise, men hide themselves, and when the wicked perish there is shouting (Pro. 11:11), and the righteous increase (Pro. 28:28). Because Archelaus was ruling in Judea, Joseph was afraid to settle there with his family. (Mat. 2:22-23).
Pro. 28:13. When one has done wrong, he can go one of two ways: either seek to cover or conceal his transgress (like Achan-Jos. 7:1; Jos. 7:16-26) or confess the transgression and forsake it (like 1Jn. 1:9 teaches us to do: If we confess our sins, he is faithful and righteous to forgive us our sins). The Prodigal Son is a good example of the latter (Luk. 15:21-24). When one tries to conceal sin when he should confess and forsake it, things are not going to go right. It is like keeping a thorn in ones hand that ought to be removed, like keeping a bad tooth in ones mouth that ought to be extracted, like driving a car that is badly out of time, etc. Not until one removes the bad and gets things fixed will things be like they ought to be. Nathan did King David a great favor when he dealt with him about his sin (2Sa. 12:1-13). After David s sin was all over, after God had uncovered it, and after God had forgiven it, he could write, Blessed is he whose transgression is forgiven, Whose sin is covered. Blessed is the man unto whom Jehovah imputeth not iniquity, And in whose spirit there is no guileno dishonesty in attempting to cover it up (Psa. 32:1-2). And then as he looked back at his own covering up attempt, he said, When I kept silence, my bones wasted away through my groaning all the day long. For day and night thy hand was heavy upon me: My moisture was changed as with the drought of summer (Psa. 32:3-4). Then Nathan came, and now David could say, I acknowledged my sin unto thee, And mine iniquity did I not hide: I said, I will confess my transgressions unto Jehovah; And thou forgavest the iniquity of my sin (Psa. 32:5).
Pro. 28:14. Ones attitude toward God is under consideration. He will either fear God (the reverence and godly fear mentioned in Heb. 12:28 and Ecc. 12:13) and depart from evil (Pro. 16:6), or he will harden his heart so he wont fear, and he will continue in his sins. Rom. 2:5 speaks of this hardness and impenitent heart, and they do go together. Pro. 23:13 says we should not envy sinners (that leads to sinning) but to be in the fear of Jehovah all day long.
Pro. 28:15. The next two verses have to do with kings as do a number of verses in Proverbs. The Hebrews own history contained a classic example of a wicked ruler (Pharaoh) over a poor people (when he had them in Egyptian bondage). First the Egyptians made their lives bitter with hard service, in mortar and in brick, and in all manner of service in the field, all their service, wherein they made them serve with rigor (Exo. 1:14). But that wasnt enough, so Pharaoh said to the Egyptian midwives, When ye do the office of a midwife to the Hebrew women, and see them upon the birth-stool; if it be a son, then ye shall kill him (Exo. 1:16). And when he saw that that wasnt working, he issued this order to the Hebrew people themselves: Every son that is born ye shall cast into the river (Exo. 1:22). Wicked King Herod, who killed at will throughout his reign, was like a roaring lion and a ranging bear when he sent forth, and slew all the male children that were in Bethlehem, and in all the borders thereof, from two years old and under (Mat. 2:16).
Pro. 28:16. Greedy tyrants (like Hitler) want more and more territory, and they become great oppressors (such as he did of Poland, France, England, Russia, and others). This verse says such a ruler lacks understanding: he does not have the welfare of his people at heart as many of them fall in his battles, and he finally bites off more than he can handle and is finally defeated (as Hitler was). Bloodthirsty and deceitful men shall not live out half their days (Psa. 55:23). In contrast the ruler who is not greedy (hateth covetousness) shall prolong his days. The contrast of this verse is reflected in Psalms 37 : Evildoers shall be cut off; But those that wait for Jehovah, they shall inherit the land. For yet a little while, and the wicked shall not be: Yea, thou shalt diligently consider his place, and he shall not be. But the meek shall inherit the land, And shall delight themselves in the abundance of peace…The wicked have drawn out the sword, and have bent their bow, To cast down the poor and needy, To slay such as are upright in the way. Their sword shall enter into their own heart, And their bows shall be broken…I have seen the wicked in great power, And spreading himself like a green tree in its native soil. But one passed by, and, lo, he was not (Pro. 28:9-28).
Pro. 28:17. Clarke: He who…slays the innocent…may flee to hide himself: but let none given him protection. The law demands his life, because he is a murderer; and let none deprive justice of its claim. Murder is the most horrid crime. What law did Clarke have in mind? Whoso sheddeth mans blood, by man shall his blood be shed (Gen. 9:6); He that smiteth a man, so that he dieth, shall surely be put to death (Exo. 21:14); Whoso killeth any person, the murderer shall be slain…Moreover ye shall take no ransom for the life of a murderer, that is guilty of death; but he shall surely be put to death…Blood, it polluteth the land; and no expiation can be made for the land for the blood that is shed therein, but by the blood of him that shed it (Num. 35:30-33).
Pro. 28:18. A double contrast: whoso walketh uprightly vs. he that is perverse in his ways and shall be delivered vs. shall fall at once. Pro. 10:9 is similar: He that walketh uprightly walketh surely; But he that perverteth his ways shall be known. The right way to live proves to be the best way to live!
TEST QUESTIONS OVER 28:10-18
1.
Comment upon the wicked causing the righteous to go astray (Pro. 28:10).
2.
Describe a situation as you visualize one from Pro. 28:11.
3.
Who were some of the good kings and then some of the bad ones of Judahs history (Pro. 28:12)?
4.
What will happen if one tries to cover his transgression (Pro. 28:13)?
5.
What will happen if he confesses and forsakes his transgression (Pro. 28:13)?
6.
Comment upon the difference between fearing and hardening ones heart (Pro. 28:16).
7.
Connect Pharaoh and Israel with the truth of Pro. 28:15.
8.
How did Hitler exemplify Pro. 28:16?
9.
What verse or verses of the Bible command capital punishment (Pro. 28:17)?
10.
What is the double contrast in Pro. 28:18?
Fuente: College Press Bible Study Textbook Series
(10) He shall fall himself into his own pit.See above on Pro. 26:27.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. The righteous to go astray Misleads them so as to make them do wrong.
The upright shall have good The perfect, blameless, or morally whole, shall inherit good, shall hold it as coming by divine promise.
Comp. Pro 11:6; Pro 8:26-27.
Fuente: Whedon’s Commentary on the Old and New Testaments
Pro 28:10. Whoso causeth the righteous, &c. The LXX have another verse here: they read, The wicked shall pass by good things, and shall not enter into them.
Fuente: Commentary on the Holy Bible by Thomas Coke
Pro 28:10 Whoso causeth the righteous to go astray in an evil way, he shall fall himself into his own pit: but the upright shall have good [things] in possession.
Ver. 10. Whoso causeth the righteous to go astray, &c. ] This follows fitly upon the former. Seducers and sectaries dissuade men from hearing the law in public assemblies, and carry them into by corners under a pretence of prayer; like moles, they do all their mischief by working underground, as Epiphanius observeth, they shall therefore perish in their own pit. “If the blind lead the blind,” &c. See Trapp on “ Pro 26:27 “
But the upright shall have good things in possession.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the righteous = upright ones.
pit = a slough or clay pit. Hebrew. shehuth.
Fuente: Companion Bible Notes, Appendices and Graphics
Pro 28:10
Pro 28:10
“Whoso causeth the upright to go astray in an evil way, He shall fall himself into his own pit; But the perfect shall inherit good.”
“He who tempts the upright to evil courses will himself fall into the pit which he has dug. ; Pro 26:27 has this same thought. See the comment there.
Pro 28:10. Clarke: He who strives to pervert one really converted to God in order that he may pour contempt on religion shall fall into that hell to which he has endeavored to lead the other. Satan is out to cause the upright to go astray (1Pe 2:8; 2Co 2:11). It is no wonder that those who are all-out for Satan cause many to stumble if they can: They think it strange that ye run not with them into the same excess of riot, speaking evil of you (1Pe 4:4). About falling into ones own pit see Pro 26:27. While the plotter falls into his own pit, the perfect (whose downfall he sought) will inherit good. David could say, Thou preparest a table before me in the presence of mine enemies: Thou hast anointed my head with oil; My cup runneth over (Psa 23:5). Did you notice that our verse has three lines instead of the customary two?
Fuente: Old and New Testaments Restoration Commentary
causeth: Num 31:15, Num 31:16, 1Sa 26:19, Act 13:8-10, Rom 16:17, Rom 16:18, 2Co 11:3, 2Co 11:4, 2Co 11:13-15, Gal 1:8, Gal 1:9, Gal 2:4, Gal 3:1-4, 2Pe 2:18-20, Rev 2:14
he shall: Pro 26:27, Psa 7:15, Psa 7:16, Psa 9:15, Ecc 10:8
but: Pro 10:3, Pro 15:6, Pro 21:20, Deu 7:12-14, Psa 37:11, Psa 37:25, Psa 37:26, Mat 6:33
Reciprocal: Gen 20:9 – What hast Exo 21:33 – General Deu 27:18 – General Psa 140:10 – into deep
Fuente: The Treasury of Scripture Knowledge
Pro 28:10. Whoso causeth the righteous to go astray Who, by evil counsel, or example, or artifice, draws them into such practices as expose them to great danger and mischief; he shall fall himself into his own pit Into that very mischief which he designed for them; but the upright shall have good things Shall, by Gods good providence towards him, both keep the good, of which the wicked seeks to deprive him, and escape that mischief which he plots against him.