A false balance is an abomination to Yahweh, but accurate weights are his delight.
Parallel Translations
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A false balance is an abomination to Yahweh, but accurate weights are his delight.
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A false balance is abomination to the LORD: but a just weight is his delight.
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A false balance is an abomination to the LORD; but a perfect weight is His delight.
Cross-references (9)
Passages linked to Proverbs 11:1 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Deuteronomy 25:13-16 You shall not have in your bag diverse weights, one heavy and one light. You shall not have in your house diverse measures, one large and one small. You shall have a perfect and just weight. You shall have a perfect and just measure, that your days may be long in the land which Yahweh your God gives you. For all who do such things, all who do unrighteously, are an abomination to Yahweh your God.
- Proverbs 16:11 Honest balances and scales are Yahweh’s; all the weights in the bag are his work.
- Proverbs 20:23 Yahweh detests differing weights, and dishonest scales are not pleasing.
- Leviticus 19:35-36 “ ‘You shall do no unrighteousness in judgment, in measures of length, of weight, or of quantity. You shall have just balances, just weights, a just ephah, and a just hin. I am Yahweh your God, who brought you out of the land of Egypt.
- Proverbs 20:10 Differing weights and differing measures, both of them alike are an abomination to Yahweh.
- Hosea 12:7 A merchant has dishonest scales in his hand. He loves to defraud.
- Ezekiel 45:10-12 “You shall have just balances, a just ephah, and a just bath. The ephah and the bath shall be of one measure, that the bath may contain one tenth of a homer, and the ephah one tenth of a homer. Its measure shall be the same as the homer. The shekel shall be twenty gerahs. Twenty shekels plus twenty-five shekels plus fifteen shekels shall be your mina.
- Amos 8:5-6 Saying, ‘When will the new moon be gone, that we may sell grain? And the Sabbath, that we may market wheat, making the ephah small, and the shekel large, and dealing falsely with balances of deceit; that we may buy the poor for silver, and the needy for a pair of sandals, and sell the sweepings with the wheat?’ ”
- Micah 6:10-11 Are there yet treasures of wickedness in the house of the wicked, and a short ephah that is accursed? Shall I be pure with dishonest scales, and with a bag of deceitful weights?
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (22 sources)
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Geneva Bible translators 1599 · Public Domain Under this word he condemneth all false weights, measures…
Under this word he condemneth all false weights, measures and deceit.
Hebrew, stone.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Pro 11:1 A false balance [is] abomination to the…
Pro 11:1 A false balance [is] abomination to the LORD: but a just weight [is] his delight.
Ver. 1. A false balance is abomination.] {See Trapp on "Lev 19:36"} {See Trapp on "Deu 25:15"} This kind of fraud falls heaviest upon the poor, {Amo 8:5} who are fain to fetch in everything by the penny. Hither may be referred corruptions in courts, and partialities in church businesses. See that tremendous "charge" to do nothing by partiality, or by tilting the balance. {1Ti 5:21} Those that have the "balances of deceit in their hand" {Hos 12:7} are called Canaanites, so the Hebrew hath it - that is, mere natural men, {Eze 16:3} that have no goodness in them, no, not common honesty; they do not as they would be: done by, which very heathens condemned.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain A false balance, the use of all false weights…
A false balance, the use of all false weights and measures in commerce,
is abomination, i.e. highly abominable, as the abstract signifies; which is opposed to the false opinion of men, who account it a fineness of wit, or, at worst, but a trivial fault.
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To the Lord; partly because this wickedness is acted under a colour of justice; and partly because it is destructive to human society, and especially to the poor, whose patron the Lord owneth himself to be.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Wesley 1765 · Public Domain A false balance - The use of all false…
A false balance - The use of all false weights and measures in commerce.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain A parallel of the advantages of the righteous and…
CHAPTER XI
A parallel of the advantages of the righteous and wise, opposed
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to the miseries of the wicked and the foolish. True and false
riches.
NOTES ON CHAP. XI
Verse 1. A false balance is abomination] This refers to the balance itself deceitfully constructed, so that it is sooner turned at one end than at the other. This is occasioned by one end of the beam being longer than the other.
But a just weight] אבן שלמה eben shelemah, the perfect stone probably because weights were first made of stone; see the law, De 25:13-16.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Pro 11:1. A false balance — The use of…
Pro 11:1. A false balance — The use of all false weights and measures in commerce; is abomination to the Lord — Highly abominable to him, both because this wickedness is practised under a colour of justice, and because it is destructive of human society, and especially of the poor, whose patron the Lord declares himself to be: see on Lev 19:35. “This rule may hold, not in commerce only, but also in our judgments, and in our whole conduct toward our neighbour. In every thing respecting him, employ the balance of equity, void of all selfish views, passions, and prejudices. Let justice and truth ever hold the scale; and always do to him what you would have done to yourself.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain This emphatic reproduction of the old rule of Deu…
This emphatic reproduction of the old rule of Deu 25:13-14 is perhaps a trace of the danger of dishonesty incidental to the growing commerce of the Israelites. The stress laid upon the same sin in Pro 16:11; Pro 20:10; bears witness to the desire of the teacher to educate the youth of Israel to a high standard of integrity, just as the protest of Hosea against it Hos 12:7 shows the zeal of the prophet in rebuking what was becoming more and more a besetting sin.
A just weight - literally, as in the margin, indicating a time when stones rather than metal were used as a standard of weight. Compare Deu 25:13.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Charles Bridges 1846 · Public Domain 1 ¶ A false balance is abomination to the…
1 ¶ A false balance is abomination to the LORD: but a just weight is his delight. {A false...: Heb. Balances of deceit} {just...: Heb. perfect stone†a}
HOW valuable is the Book of God in its minute detail of principles for every day’s conduct! Commerce is a Providential appointment for our social intercourse and mutual helpfulness. It is grounded with men upon human faith, as with God upon Divine faith. Balances, weights, money, are its necessary materials. Impositions; double-dealings; the hard bargain struck with self-complacent shrewdness (Pro 20:14 ) — this is the false balance forbidden alike by the law (Lev 19:36 ) and the gospel. (Mat 7:12 . Php 4:8 .) Men may "commend its wisdom" (Luk 16:8 ); God not only forbids, but he abominates it. (Pro 20:10 . Deu 25:13-16 . Amo 8:5 .) The just weight often passes unnoticed. But such a perfect stone is a perfect jewel, and a precious stone in the sight of God.†1 It is his delight (Pro 16:11 ; Pro 12:22 ) — a testimony infinitely above all human praise!
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We must not put away this proverb as a mere moral maxim. It was given as a warning to a flourishing Christian Church (1Th 4:6 ); and the sin here reprobated has been a leprous spot upon many a highly-gifted professor. (1Co 6:8 .) Is it not a solemn thought, that the eye of God marks all our common dealings of life, either as an abomination or a delight? Have we never found, when upon our knees, the frown of God upon some breach in our daily walk? (Psa 66:18 .) Look and see, whether the "conscience has been void of offense towards man." (Act 24:16 .) "The righteous LORD loveth righteousness; his countenance doth behold the upright." (Psa 11:7 .) They — they only — "shall dwell in his presence." (Psa 15:1-2 ; Psa 24:3-5 ; Psa 140:13 .)
Footnotes:
†a In many shops in Palestine now, the only weights in the balance are smooth stones. — Narrative of the Scottish Mission to the Jews. Saphet, p. 274. Compare Pro 16:11, margin.
†1 Jermin in loco.
Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Balance. Both in commerce, (Deuteronomy xxv. 13.; Calmet) and…
Balance. Both in commerce, (Deuteronomy xxv. 13.; Calmet) and in passing sentence on others. (Ven. Bede)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain b) Comparison between the good results of piety and…
b) Comparison between the good results of piety and the disadvantages and penalties of ungodliness
Proverbs 11-15
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α) With reference to just and unjust, benevolent and malevolent conduct towards one’s neighbor
Proverbs 11
1 A false balance is an abomination to Jehovah,
but a true weight is his delight.
2 Pride cometh, then cometh shame,
with the humble is wisdom.
3 The integrity of the upright guideth hem,
the perverseness of the ungodly shall destroy them.
4 Riches profit not in the day of wrath,
righteousness delivereth from death.
5 The righteousness of the upright maketh smooth his way,
by his wickedness doth the wicked fall.
6 The integrity of the upright delivereth them,
by their transgressions shall the wicked be taken.
7 With the death of the wicked (his) hope cometh to nought,
the unjust expectation hath perished.
8 The righteous is delivered from trouble,
the wicked cometh in his stead.
9 The hypocrite with his mouth destroyeth his neighbor,
by the knowledge of the righteous shall they (he) be delivered.
10 In the prosperity of the upright the city rejoiceth,
at the destruction of the wicked (there is) shouting.
11 By the blessing of the upright is the city exalted,
by the mouth of the wicked it is destroyed.
12 He that speaketh contemptuously of his neighbor lacketh wisdom,
a man of understanding is silent.
13 He who goeth about as a slanderer revealeth secrets,
he who is of a faithful spirit concealeth the matter.
14 Where there is no direction the people fall,
in a multitude of counsellors is safety.
15 He shall fare ill that is security for a stranger,
whoso hateth suretyship liveth in quiet.
16 A pleasing woman retaineth honor,
strong men retain riches.
17 A benevolent man doeth good to himself,
the cruel troubleth his own flesh.
18 The wicked gaineth a deceptive result,
he that soweth righteousness a sure reward.
19 He that holdeth fast integrity (cometh) to life,
he that pursueth evil to his death.
20 An abomination to Jehovah are the perverse in heart,
they that walk uprightly His delight.
21 Assuredly (hand to hand) the wicked goeth not unpunished,
the seed of the righteous is delivered.
22 A jewel of gold in a swine’s snout,
(and) a fair woman that hath lost discretion.
23 The desire of the righteous is good only,
the expectation of the wicked is (God’s) wrath.
24 There is that scattereth and it increaseth still,
(there is) that stinteth only to poverty.
25 A liberal soul shall be well fed,
he that watereth others is also watered.
26 Whoso withholdeth corn the people curse him,
blessings (come) upon the head of him that selleth it.
27 He that striveth after good seeketh favor,
he that searcheth for evil, it shall find him.
28 He that trusteth in his riches shall fall,
as a green leaf shall the righteous flourish.
29 He that troubleth his own house shall inherit wind,
the fool shall be servant to the wise in heart.
30 The fruit of the righteous is a tree of life,
the wise man winneth souls.
31 Lo, the righteous shall be recompensed on earth,
much, more the ungodly and the sinner.
GRAMMATICAL AND CRITICAL
Pro_11:2.—בָּא is given by Böttcher, § 950, 1, as an example of the Perfectum relatitvum, the precise time being a matter of indifference. The Imperf. that follows is then a contingent tense describing a normal consequence, § 980 B.]
Pro_11:3. וְשַׁדָּם, to be read יְשַׁדָּם with the K’ri. [Böttcher, in explaining forms like this, of which he adduces a considerable number, § 929, β, refers to but rejects the old explanation which makes the ו an older form of the 3d personal prefix (from the pronoun הוּא), and regards it as representing in the view of the K,thibh the conjunction וְ, an error which is here corrected in the K’ri.]
Pro_11:15.—רַע in רַע יֵרוֹעַ is probably not Infin. abs. Kal. (which should be רוֹעַ), but a substantive, here used adverbially and attached to the reflexive Future Niphal יֵרוֹעַ to strengthen the idea. [Fuerst, while giving רַע as an intransitive Infin. abs., also suggests that it may be a noun, giving it however the place and power of a masc. and not a neuter, and making it the subject, “der Schlechandelnde,”=he that manages ill.]
Pro_11:25.—יוֹרֶא is either to be taken as the Imperf. Hophal of ירה=ירא, or by change of pointing to be read יִוָּרֶא and this is then to be regarded as another form of יֵרָוֵה (Hitzig; comp. Ziegler and Elster).
EXEGETICAL
1. Pro_11:1-11. Eleven proverbs on the value of a just demeanor towards one’s neighbor, and on the curse of unrighteousness.—With Pro_11:1 comp. Pro_20:10; Pro_20:23, and also Meidani’s collection of Arabic proverbs, III., 538, where the first member at least appears, and that too expressly as a proverb of Solomon.—A true weight, lit., “a full stone;” comp. Deu_25:13, where אֶבֶן in like manner signifies the weight of a balance.
Pro_11:2. Pride cometh, then cometh shame;—lit., “there hath come pride, and there will come shame,” i.e., on the proud; comp. Pro_16:18; Pro_18:12.—But with the humble is wisdom.—That wisdom, namely, which confers honor (Pro_3:16; Pro_8:18). “The humble,” derived from צנה, which in Chaldee signifies “to conceal,” denote strictly those who hide themselves, or renounce self (ταπεινοί, ταπεινόφρονες).
Pro_11:3. The (faithlessness of the false) perverseness of the ungodly destroyeth them.—“Destroyeth,”—from the root שד which means “violently to fall upon and kill,” and not merely to “desolate” (comp. Jer_5:6). סֶלֶף should in accordance with the Arabic be explained either by “falseness, perverseness” (as ordinarily), or with Hitzig “trespass, transgression.”
Pro_11:4. In the day of wrath, viz., the Divine wrath and judgment; comp. Zep_1:18; Eze_7:19; Job_21:30. With reference to the general thought comp. Pro_10:2.
Pro_11:5-6 are exactly parallel not only each to the other, but also to Pro_11:3. Comp. also Pro_3:6; Pro_10:8.—And by their lusts are the wicked taken.—Literally, “and by the lusts (‘cravings’ as in Pro_10:13) of the wicked (false) are they (the wicked) taken;” the construction is the same therefore as in Gen_9:6; Psa_32:6; comp. also Pro_11:3.
Pro_11:7.—A further development of the idea in the second clause of Pro_10:28.—The unjust expectation.—Lit., “the expectation of depravities, of wickedness” (אוֹנִים plur. of אָוֶן). Most interpreters regard the noun here as an abstract for a concrete: “the expectation of the ungodly, the wicked” [so De W., E. V., H., N., M., W.]. Ewald interprets it in accordance with Hos_9:4 by “sorrows” (continuance of sorrow); others in accordance with Isa_40:26, render it by “might.” In support of our interpretation see Hitzig on this passage. [Fuerst suggests that the form may be participial from the verb אוּן with the signification “the troubled, the sorrowing,” and Böttcher, § 811, 3, deriving it as a participial form from אָנָה, reaches the same meaning; this is also Stuart’s view, while Kamph. agrees with our author—A.] The antithesis in idea between the first and second clauses which is lacking in this verse, the LXX attempts to supply by reading in the first clause “when the righteous man dieth, hope doth not perish” (τελευτήσαντος ἀνδρὸς δικαίου οὐκ ό̓λλυται ἐλπὶς); they thus put the hope of the righteous reaching beyond death in contrast with the hopeless end of the life of the ungodly. This thought the original text certainly does not express; but immortality and a future retribution are yet presumptively suggested in the passage, as Muntinghe, Umbreit, Lutz (Bibl. Dogmatik, p. 100, etc.) and others have correctly assumed. Comp. the “Doctrinal” notes.
Pro_11:8. The righteous is delivered from trouble, etc.—This proposition presented so conclusively “cannot be the result of experimental observation, but only the fresh, vigorous expression of faith in God’s justice, such as believes where it does not see” (Elster).
Pro_11:9. The flatterer (hypocrite) with his mouth destroyeth his neighbor.—For the verbal explanation of הָנֵף which, according to the old Rabbinical tradition, and according to the Vulgate, denotes a hypocrite (Vulg., simulator), comp. Hitzig on this passage. He moreover needlessly alters this first clause in harmony with the LXX (in the mouth of the hypocrite is a snare for his neighbor), and gives to the second member also a totally different form; “and in the misfortune of the righteous do they rejoice.”—By the knowledge of the righteous are they delivered;—they, i.e., his neighbors; the sing, “his neighbor,” which is altogether general, admits of being thus continued by a verb in the plural. The meaning of the verse as a whole is “By the protective power of that knowledge which serves righteousness, they are delivered who were endangered by the artifices of that shrewdness which is the instrument of wickedness” (Elster).
Pro_11:10. In the prosperity of the upright.— בְּטוּב, an infinitive construction; literally, “when it goes well to the righteous,” as in the second clause בַּאֲבֹד, “in the perishing,” when they perish. Comp. Pro_29:2.—Hitzig strikes out this verse mainly to secure again within Pro_11:4-11 a group of seven proverbs, as before in Pro_10:29 to Pro_11:3, but without being able to allege any ground whatever of suspicion that is really valid.
Pro_11:11 gives the reason why the population of a city rejoices at the prosperity of the righteous and exults at the downfall of the wicked.—By the blessing of the righteous is the city exalted,—i.e., by the beneficent and salutary words and acts (not by the benevolent wishes only) of the righteous (literally, “the straight, true, straightforward”) is the city raised to a flourishing condition and growth, exaltabitur civitas (Vulg.). Not so well Elster: “is the city made secure”—as if the idea here related to the throwing up walls of defence.
2. Pro_11:12-15. Four proverbs against talkativeness, a slanderous disposition, foolish counsel and thoughtless suretyship.—He that speaketh contemptuously of his neighbor.—This is the rendering here required to correspond with the antithesis in the second clause; comp. Pro_14:21; Pro_13:13. [The E. V. and Holden invert this relation of subject and predicate, while De W., K., N., S., and M. agree with our author in following the order of the original—A.]
Pro_11:13. He that goeth about as a slanderer betrayeth secrets.—With this expression, “to go tattling, to go for slander,” comp. Lev_19:16; Jer_9:3. With the expression גַלָּה סוֹד, revelavit arcanum, “to reveal a secret,” comp. Pro_20:19; Pro_5:9; Amo_3:7. That not this “babbler of secrets” is subject of the clause (Hitzig), but “he that goeth slandering,” the parallel second clause makes evident, where with the “slanderer” is contrasted the faithful and reliable, and with the babbler the man who “concealeth the matter, i.e., the secret committed to him.” Comp. Sir_27:16.
Pro_11:14. Where there is no direction.—For this term comp. Pro_1:5.—In the multitude of counsellors there is safety.—This thought recurring again in Pro_15:22; Pro_24:6, is naturally founded on the assumption that the counsellors are good and intelligent persons, and by no means conflicts with the conditional truth of the modern proverb, “Too many cooks spoil the broth;” or this, “He who asks long errs long,” etc.
Pro_11:15. He shall fare ill that is surety for a stranger.—“Ill, ill does it go with him,—ill, very ill will he fare,—ill at ease will he be,” etc. Instead of “who is surety,” etc., the original has literally “if one is surety,” etc.—With the second clause comp. remarks above on Pro_6:1 sq. Instead of תּוֹקְעִים (partic.) we ought probably to read here תְּקָעִים (subst.) (Hitzig), or to take the plural participle in the sense of the abstract “striking hands” (instead of “those striking hands).” Thus, e.g., Umbreit. Not so well the majority of commentators (Ewald, Bertheau, Elster, among others), who read “he that hateth sureties,” i.e., who will not belong to their number, who avoids fellowship with such as lightly strike hands as sureties, who therefore does not follow their example.
3. Pro_11:16-23. Eight proverbs of miscellaneous import, mostly treating of the blessing that attends righteousness and the deserved judgment of impiety.—A gracious woman retaineth honor and strong men retain riches.—So reads the Hebrew text, according to which there is a comparison made here; as mighty men (lit., “tyrants, terrible men,” comp. βιασταί, Mat_11:12) retain their wealth and will not allow it to be torn from them, with the same energy and decision does a “gracious woman ” (comp. Pro_5:19) watch over her honor as an inalienable possession. Comp. the similar sentiment, Pro_29:23 (where we have the same, “holdeth fast honor”); and as to the force of comparative sentences formed thus simply with the copulative conjunction וְ, comp. Pro_25:25; Pro_26:9; Job_5:7; Job_12:11; Job_14:18-19, etc.—The LXX, whom Ziegler, Ewald, Hitzig follow, read חֲרוּצִים (i.e., diligent men, comp. Pro_10:4), and besides insert two clauses between the first and second of this verse, so that the whole proverb has this expanded form:
“A gracious woman obtaineth honor;
but a throne of disgrace is she that hateth virtue.
The idle will be destitute of means,
but the diligent will obtain wealth.”
For the authenticity of this fuller form may be urged especially the vigorous expression “throne of disgrace” (θρόνος ἀτμιας), which is hardly the product of later invention, but rather agrees antithetically with the expression which is several times found, “a seat or throne of honor” כִּסֵּא כָבוֹד), 1Sa_2:8; Isa_22:23; Jer_17:12. [While Rueetschi (as cited above, p. 138) seems to admit the antiquity of the form reproduced in the version of the LXX, he thus defends and amplifies the sense of the shorter form found in the Masoretic text, “A woman is powerful by her grace as the mighty are by their strength. In grace there lies as great force as in the imposing nature of the mighty; nay, the power of the strength of the latter gains only more property, while the woman gains honor and esteem, which are of more worth.”]
Pro_11:17. The benevolent man doeth good to himself.—Lit., “the man of love,” who by the goodness which he manifests towards others, benefits his own soul. The second clause in its contrast with this: “And his own flesh doth the cruel trouble,” does not aim to characterize any thing like the unnatural self-torture of gloomy ascetics, but to express the simple thought that on account of the penalty with which God requites cruel and hard-hearted conduct, such conduct is properly a raging against one’s self. Thus the LXX had correctly expressed the idea, and among modern interpreters Hitzig, Elster, etc., while the great body (Umbreit, Ewald, Bertheau; among them), comparing Sir_14:5, find the meaning of the verse to be directed against niggardliness, or ascetic self-torture: He who deals harshly and unkindly with himself will treat others also no better.”
Pro_11:18. The wicked gaineth delusive gains,—i.e. such as result in no good to himself, such as escape from under his hands. Comp. Pro_10:2, and with reference to פְעֻלָּה, gain, acquisition, Pro_10:16.—But he that soweth righteousness, a sure reward.—The “sure reward” (שֶׂכֶר אֶמֶת, perhaps in its sound in intentional accord with שֶׁקֶר in the first member) is also governed by the verb “gaineth” or “worketh out” (עֹשֵׂה); comp. Jer_17:11, etc. For this figure of “sowing righteousness,” i.e. the several right acts, which like a spiritual seed-corn are to yield as their harvest the rewards of God’s grace, comp. Jam_3:18; 1Co_9:11; 2Co_9:6; also Job_4:8; Gal_6:8, etc.—Whoso holdeth fast integrity (cometh) to life.—בֶּן before צדקה (righteousness) if genuine, (the LXX and Syriac versions read instead בֶּן, “son”), can be only an adjective or participle derived from the verb כּוּן “to be firm,” having the meaning “firm” (comp. Gen_42:11; Gen_42:19); it therefore denotes “the steadfast in righteousness,” i.e. as the antithetic phrase in the 2d member shows, “he who holds fast to righteousness, who firmly abides in it.” Thus Ziegler, Ewald, Umbreit, Elster, etc. Others, like Cocceius, Schultens, Michaelis, Döderlein, take the word as a substantive—steadfastness (?); still others regard it as a particle in the ordinary meaning “thus” (by which construction however the verse would lose its independent character, and become a mere appendage to the preceding proverb); and finally, Hitzig conjecturally substitutes בַּנֵּם and translates “As a standard is righteousness to life.”
Pro_11:20-21. Two new maxims concerning the contrasted lot of the righteous and the wicked, serving to confirm Pro_11:18-19. With Pro_11:20 comp. Pro_2:21; Pro_17:20.—Assuredly, literally, “hand to hand,” a formula of strong asseveration, derived from the custom of becoming surety by clasping hands (Pro_11:15), and therefore substantially equivalent to “I pledge it, I guarantee it.” Comp. the German formula which challenges to an honest self-scrutiny, “die Hand auf’s Herz!” (the hand on the heart!); and for the sentiment of the 1st clause compare Pro_16:5. [Fuerst and K. regard the formula as one of asseveration; Gesen., De W. and Noyes interpret, by the analogy of some similar expressions in cognate languages, as referring to time, “through all generations;” H., M., S. and W. retain the rendering of the E. V., “though hand join in hand.” The exceeding brevity of the Hebrew formula stimulates inquiry and conjecture without clearly establishing either interpretation.—A.]—But the seed of the righteous escapeth, literally, “delivers itself” (נִמְלָט a Niphal participle with reflexive meaning), that is, in the day of the divine wrath, comp. Pro_11:4; Pro_11:23. The “seed of the righteous” is not the posterity of the righteous (soboles justorum, Schaller, Rosenmueller, Bertheau) but is equivalent to the multitude, the generation of the righteous. Comp. Isa_65:23, “the seed of the blessed of Jehovah.”
Pro_11:22. A gold ring in a swine s snout; a fair woman that hath lost discretion.—This last phrase (סָרַת טַעַם) literally denotes “one who has turned aside in respect to taste,” i.e. one who lacks all moral sensibility, all higher appreciation of beauty and sense of propriety, in a word, a chaste and pure heart,—an unchaste woman. Only with this conception does the figure of the swine agree, and not with that given by Rosenmueller, Bertheau, Ewald, Elster, “without judgment,” i.e. stupid, weak. Compare furthermore the Arabic proverb hero cited by Hitzig (from Scheid’s Selecta quædam ex sententiis, etc., 47): “Mulier sine verecundia est ut cibus sine sale, [a woman without modesty is like food without salt]. For the “gold ring” (ring for the nose, נֶזֶם, not circlet for the hair, Luther) comp. Gen_24:47; Isa_3:21, and also in general-what is cited by Umbreit, in connection with this passage, on the habits of the Eastern women in respect to this kind of ornament.
Pro_11:23. The desire of the righteous is good only,—i.e. nothing but prosperity and blessing, because God rewards and prospers them in everything. Comp. Pro_10:28, and with the 2d clause where “wrath” denotes again God’s wrath, comp. Pro_11:4 above.
4. Pro_11:24-26. Three proverbs against avarice, hard-heartedness and usury.—Many a one scattereth and it increaseth still.—Comp. Psa_112:9 (2Co_9:9), where the same verb is used of the generous distribution of benefactions, of scattering (σκορπίζειν) in the good sense (different from that of Luk_15:13). For it is to this only true form of prodigality, this “sowing of righteousness” that the expression applies, as the two following verses plainly show.—And many save only to poverty, literally, “and a with-holder of wealth only to want;” (thus Bertheau correctly renders, following Schultens, etc.). With the participial clause (וְחֹשֵׂךְ מִיּשֶׁר) the affirmative of the preceding clause (יֵשׁ, there is, there appears) still continues in force. Hitzig’s attempted emendation is needless, according to which we ought to read וְהֹשְׂכִים יֵשׁ in correspondence with the language of the LXX, εἰσὶ δὲ καὶ οἱ συνάγοντες. Others, like Schelling, Umbreit, Ewald, Elster (comp. also Luther), translate “who withholdeth more than is right;” but thus to give a comparative force to מִן after חָשַׂךְ has no sufficient grammatical support, and instead of מִיּשֶׁר we should, according to Pro_17:26, rather expect עַל ישֶׁר. The signification “wealth,” opulentia for ישֶׁר is abundantly confirmed by the corresponding Arabic word.
Pro_11:25. A liberal soul is well fed, lit., “a soul of blessing is made fat,” comp. Pro_13:4; Pro_28:25; Psa_22:29; Isa_10:16; Isa_17:4, etc.—And he that watereth others is likewise watered, lit., “he that sprinkleth others is also sprinkled” (comp. Vulgate, “inebriat .... inebriabitur”). The meaning of the expression is unquestionably this, that God will recompense with a corresponding refreshing the man who refreshes and restores others. Comp. Jer_31:14, and with reference to the general sentiment Ecc_11:1; Sir_11:11, etc.
Pro_11:26. Whoso withholdeth corn, him the people curse.—The withholding of grain is a peculiarly injurious form of the “withholding of property” mentioned in Pro_11:24. לְאוֹם people, multitude, as in Pro_24:24. With the 2d clause comp. Pro_10:6.
5. Pro_11:27-31. Fire additional proverbs relating to the contrast between the righteous and: the wicked and their several conditions.—Seeketh favor, that is, God’s favor, gratiam Dei; comp. Psa_5:12; Isa_49:8. With the sentiment of Pro_11:27 compare in general Pro_10:24; Amo_5:4 sq.
Pro_11:28. He that trusteth in his riches shall fall.—Comp. Pro_10:2; Psa_49:6; Sir_5:8.—But as a green leaf shall the righteous flourish. Comp. Psa_92:12; Isa_66:14. “As a leaf,” i.e. like a fresh, green leaf on a tree, in contrast with the withered, falling leaf, to which the fool should rather be compared who trusts in his riches. Jaeger and Hitzig (following the LXX) read וּמַעֲלֶה “and he who raiseth up,” that is, raiseth up the righteous man, proves himself their helper in time of need. On account of the appropriate antithesis to the 1st clause this reading is perhaps preferable.
Pro_11:29. He that troubleth his own house, lit., “saddeneth” (as in Pro_11:17), i.e. the avaricious man, who is striving after unjust gains, straitens his own household, deprives them of their merited earnings, oppresses and distresses them, etc.; comp. Pro_15:27; 1Ki_18:17 (where Elijah is described by Ahab as the man that “troubleth” Israel, i.e. allows them to suffer, brings them into calamity).—Shall inherit wind, i.e. with all his avaricious, hardhearted acting and striving will still gain nothing. Comp. Isa_26:18; Hos_8:7.—The fool becometh servant to the wise in heart, that is, this same foolish niggard and miser by his very course is so far reduced that he must as a slave serve some man of understanding (a master not avaricious but truly just and compassionate). Comp. Pro_11:24.
Pro_11:30. The fruit of the righteous, i.e. that which the righteous man says and does, the result of his moral integrity, and not in an altogether specific sense, his reward, as Hitzig maintains (in accordance with Jer_32:19).—Is a tree of life (comp. note on Pro_3:18), a growth from which there springs forth life for many, a fountain of blessing and of life for many. Umbreit, Elster and others unnecessarily repeat “fruit” (פְּרִי) before the “tree of life” (עֵץ חַיִּים); “is a fruit of the tree of life.”—And the wise man winneth souls, by the irresistible power of his spirit he gains many souls for the service of God and for the cause of truth. [The E. V. which has the support of H., S., and M., here again inverts the order of subject and predicate, conforming to the order of the original. The parallelism seems to favor our author’s rendering which is also that of De W. and N. Both conceptions are full of meaning and practical value.—A.] Hitzig here again alters in accordance with the LXX, substituting חָמָם for חָכָם; “but violence taketh life” (? !). Ziegler, Döderlein, Dathe, Ewald transpose the clauses of Pro_11:29-30 into this order: 29, 1st; 30, 1st; 29, 2d; 30, 2d. For arguments against this violent transposition of clauses see Umbreit, Bertheau and Hitzig on this passage.
Pro_11:31. Behold the righteous shall be recompensed on earth. That the “shall be recompensed” denotes specifically requital by punishment, and therefore the retribution of the sins of the righteous, cannot be positively maintained on account of the comprehensiveness of the idea of recompense (שִׁלֵם). Yet a comparison with the 2d clause unquestionably makes this specific meaning very natural; the whole then appears as an argumentatio a mojori ad minus, and Luther’s rendering, “Thus the righteous must suffer on earth,” substantially hits the true meaning. On the other hand the Alexandrian version introduces a foreign idea when it renders, “If the righteous be scarcely saved” (Εἰ ὁ μὲν δίκαιος μόλις σώζεται,—see also the New Testament’s citation, 1Pe_4:18); for the verb שׁלם never signifies “to be delivered.”
DOCTRINAL AND ETHICAL
That it is chiefly that righteousness which is to be manifested in intercourse with one’s neighbor that is commended in the proverbs of our chapter, and against the opposite of which they all warn, needs no detailed proof. For the first eleven verses relate solely to this antithesis, and in the second and larger section of the chapter also there are added to the proverbs which refer to the duties of justice for the most part only commendations of merciful, and censures of cruel, hard-hearted conduct (Pro_11:17-18; Pro_11:24-26; Pro_11:29-30). Those proverbs which have reference to the lack of intelligent counsellors (14), to inconsiderate suretyship (15), and to feminine grace and purity (16, 22), take their place among the precepts which enjoin righteousness in the widest sense (in so far as wisdom in rulers is an absolutely indispensable condition of prosperity in civil, and a wise economy and womanly honor in domestic society). The separation of these interspersed proverbs, it is true, renders it impossible to demonstrate within the section before us (Pro_11:12-31), any grouping as undertaken according to a definite principle of classification.
To that which is comparatively new in the dogmatical or ethical line, as presented in our chapter, there belongs above all else the suggestion of a hope of immortality in Pro_11:7. With the death of the ungodly all is over for him; from the future life he has nothing more to hope; he has had his good here below in advance; his reward has been paid him long beforehand; there awaits him henceforth nothing more than a cheerless, hopeless condition of unending pain, “a fearful awaiting of judgment and fiery indignation that shall consume the rebellious” (Heb_10:27; comp. Luk_16:25; Mat_6:2; Mat_6:16; Mat_7:23; Mat_15:12, etc.). This is the series of thoughts which is inevitably suggested by the proposition “with the death of the wicked hope perishes;” the bright reverse of this here quite as distinctly as in the similar representations of the Psalms, especially in the 49th Psalm, which is so preeminently important for the doctrine of the Old Testament concerning immortality and future retribution, depicts the certainty that the righteous will attain to an eternally blessed life,—a certainty whose foundation is in God (comp. Psa_49:14-15, and in connection with this Hofmann, Schriftbew., II. 2, p. 467). Elster denies that the sentiment of the verse points indirectly to a life after death, because “according to the doctrine of Proverbs the hope of the righteous is already fulfilled in the earthly life” (comp. also Bruch, Weisheitslehre, etc., p. 117). But the doctrine of retribution set forth in our book is (see below, remarks on Pro_14:32) as far from being an exclusively earthly one, limited to the present life, as that of the Psalms or the Book of Job (comp. Delitzsch on Job_19:26 sq.; and also König, Die Unsterblichkeitslehre des Buches Hiob, 1855). And as respects our chapter in particular, the two-fold allusion to the divine wrath (Pro_11:4; Pro_11:23), and the assurance which is expressed altogether without qualification, that “the wicked will not go unpunished” (Pro_11:21; comp. notes above on this passage), point with sufficient clearness to this conclusion, that to the religious consciousness of the author of our Proverbs a retribution beyond the grave was an established fact. The closing verse of the chapter, “Behold, the righteous is recompensed on earth; how much more the ungodly and the sinner!” is by no means opposed to this view. For the main stress here falls not upon the “on earth,” but upon “the righteous” (comp. the exegetical explanation of the passage); and it is not the certainty of a visitation of sin occurring within the earthly life, but the certainty of such a visitation in general upon the wrong committed on the earth (by the righteous as well as the wicked), that forms the proper substance and object of the expression.
Besides these, characteristic utterances of our chapter that, are of special dogmatical and ethical significance are, the announcements concerning the blessing which goes forth from wise and upright citizens upon their fellow-citizens (Pro_11:10-11; Pro_11:14, comp. especially the exegetical comments on the last passage); concerning the serious injury which the hard-hearted and cruel does above all to himself, especially when he leaves his own house and his nearest connections to suffer from his avarice (Pro_11:17; Pro_11:29, comp. 1Ti_5:8); concerning the blessing of beneficence, and the injurious and perverse nature of avarice in general and of avaricious usury in particular (Pro_11:24-26); and finally concerning the life-giving and soul-refreshing power which the conduct of a just and truly wise man has, like a magnet endowed with peculiar attractive power and working at a distance (Pro_11:30, comp. Mat_12:30, the “gathering with the Lord”)
HOMILETIC AND PRACTICAL
Homily on the entire chapter. Not justice only, which gives and leaves to every one his own, but love, which from spontaneous impulse resigns its own to others, and even for God’s sake and in reliance on Him scatters it without concern,—this is the conduct of the truly wise. For “love worketh no ill to his neighbor; therefore love is the fulfilling of the law” (Rom_13:10).—Comp. Stöcker: Justice, as Solomon here commends it, relates 1) to private life (Pro_11:1-9); 2) to civil life (Pro_11:10-15); 3) to domestic life (Pro_11:16-31); it is therefore justitia privata, publica, œconomica.—Starke:—The advantage which the pious have from their piety, and the injury which the wicked experience from their wickedness: 1) from righteousness and unrighteousness in business in general; 2) from good and evil conduct with respect to the honorable fame of one’s neighbor (Pro_11:12-13); 3) from good and evil government (Pro_11:14-15); 4) from seeking or contemning true wisdom (Pro_11:16-23); 5) from beneficence or uncharitableness (Pro_11:24-31).
Pro_11:1-11. Melanchthon (on Pro_11:1): Weight and balance are judicial institutions of the Lord, and every weight is His work. But marriage compacts also, political confederacies, civil compacts, judgments, penalties, etc., are ordinances of Divine wisdom and justice, and are effectively superintended by God.—(on Pro_11:2): Usually in prosperity men become remiss both in the fear of God, and also in prayer. If in this way God’s fear is at length wholly stifled, men in their carnal security allow themselves all manner of encroachments on the rights of their neighbor. Experience has, however, taught even the heathen that certain penalties do by Divine ordinance infallibly overtake such pride and arrogance when these pass beyond the bounds of one’s calling, and they have therefore designated this law of the Divine administration of the world according to which pride is the sure precursor of a speedy fall by the expression ἀδράστεια, “inevitability.” Comp. 1Pe_5:5 sq. [Arnot: God claims to be in merchandize, and to have His word circling through all its secret channels.—Bridges: Commerce is a providential appointment for our social intercourse and mutual helpfulness. It is grounded with men upon human faith, as with God upon Divine faith.—Jermyn: Such a perfect stone is a perfect jewel, and a precious stone in the sight of God.
Pro_11:2. Trapp: The humble man, were it not that the fragrant smell of his many virtues betrays him to the world, would choose to live and die in his self-contenting secrecy.]—J. Lange (on Pro_11:1-3): Pride and malignity are, so to speak, the first nurses of injustice in business, Sir_10:15-16.—[Pro_11:6. Trapp: Godliness hath many troubles, and as many helps against trouble.
Pro_11:8. Bridges: The same providence often marks Divine faithfulness and retributive justice.]—Geier (on Pro_11:7-8): The righteous man is in the end surely free from his cross; if it does not come about as he wishes, then assuredly it does as is most useful for him; if not before his temporal death then in and by means of this.—(On Pro_11:10-11). The growth and prosperity of a civil community is to be ascribed not so much to its political regulations as rather to the prayers of its pious citizens, who therefore deserve above others to be protected, honored and promoted.—J. Lange (on Pro_11:10-11). Pious and devout rulers of a city or a land are a great blessing, for which we should diligently pray, lest God should peradventure chastise us with tyrannical, selfish, ungodly masters.
Pro_11:12-15. Geier (on Pro_11:12-13): Taciturnity is never too highly praised, nor is it ever thoroughly acquired. Disgraceful and injurious as loquacity is, equally admirable is true reserve in speech.—(On Pro_11:14): The welfare of a land does indeed by all means depend on wise and faithful counsellors; yet to God, the supreme source of all prosperity, must the highest honor ever be rendered,—Ruedel (on Pro_11:14—in Rohr’s Predigermagazin): Means by which we all may work beneficially from our domestic upon the public life (by the fidelity of our action, by purity of morals, love of peace, and a genuine religious sensibility).—Von Gerlach (on Pro_11:14): In the affairs of a city, a state, a society, we should look far more after the spiritual than after the external means and appliances.—Wohlfarth (on Pro_11:9-15): The blessing which the pious confers even here, and the curse that goes forth from the sinner.
Pro_11:16-23. Zeltner (on Pro_11:16): Zealous as tyrants are to acquire and keep their wealth, so diligent should the pious man be in attaining and preserving his true honor, which is the fear of God and virtue.—[Arnot (on Pro_11:17): In every act that mercy prompts there are two parties, who obtain a benefit. Both get good, but the giver gets the larger share.—J. Edwards (on Pro_11:19): Solomon cannot mean temporal death, for he speaks of it as a punishment of the wicked, wherein the righteous shall certainly be distinguished from them.]—Geier (on Pro_11:17): The gifts which have been received from God one may enjoy with a good conscience, only it must be done with a thankful heart in the fear of God, and in connection with it the poor may not be forgotten.—(On Pro_11:18): The hope of the ungodly is deceptive. For the object of their labor they do not attain, because death suddenly overtakes them (Luk_12:19). Their accumulated wealth does not reach the heir of the third generation, they leave behind them an evil name, and the worm of conscience continually preys upon them.—(On Pro_11:22): External physical beauty without inner beauty of soul is like a whitewashed sepulchre, that within is full of dead men’s bones, Mat_23:27.—[Flavel (on Pro_11:20): God takes great pleasure in uprightness, and will own and honor integrity amidst all the dangers which befall it.]—Von Gerlach (on Pro_11:22): Personal beauty is like the mere ornaments of an animal, attached to it only externally, and often standing in sharp contrast with itself; it is that within which makes the man a man.—Berleburg Bible (on Pro_11:23): The righteous desire nothing but what is good, and are by God really made partakers of these things which they desire. The ungodly, on the contrary, instead of what they hoped for, are made partakers of God’s wrath.
Pro_11:24-26. Cramer: Almsgiving does not impoverish, as many men from lack of love suppose.—Hasius: Though God may not requite our beneficence in every instance by increasing the abundance of our possessions, yet He does in this that it contributes to our true welfare.—Von Gerlach: God as invisible regulator of human fortunes stands behind visible causes; He bestows His blessing upon the insignificant and increases it, His curse upon the abundant, and it wastes away. Thus every where it is the deeper causes that determine advance in wealth or impoverishment. The blessing which we diffuse among others turns to our account; he who waters the dry land of others thereby brings advantage to his own.—[T. Adams (on Pro_11:24): The communication of this riches doth not impoverish the proprietary. The more he spends of his stock, the more he hath. But he that will hoard the treasure of his charity shall grow poor, empty and bankrupt.—Arnot (on Pro_11:25): To be a vessel conveying refreshment from the fountain-head of grace to a fainting soul in the wilderness is the surest way of keeping your own spirit fresh, and your experience ever new.—Trapp: Bounty is the most compendious way to plenty, neither is getting but. giving the best thrift.—Chalmers: God in return not only enriches and ministers food to such as have willingly parted with their carnal things, but increases the fruits of their righteousness.]
Pro_11:27-31. Starke (on Pro_11:27): The opportunity to do good one should not let slip from his hands, Gal_6:10. If thou art always deferring from one time to another, it is easy that nothing should come of it.—(On Pro_11:28): If thou wilt be and continue truly prosperous, then seek eagerly the righteousness of Jesus Christ, and not the perishable riches and pleasures of this world.—(On Pro_11:30): To win gold and possessions is far from being so great wisdom as to win souls and deliver them from the way of destruction.—[Trapp (on Pro_11:28): Riches were never true to any that trusted to them.—Lord Bacon (on Pro_11:29): In domestical separations and breaches men do promise to themselves quieting of their mind and contentment; but still they are deceived of their expectation, and it turneth to wind.—J. Edwards (on Pro_11:31): The persecutions of God’s people, as they are from the disposing hand of God, are chastisements for sin.—Bp. Jos. Hall (on Pro_11:31): Behold even the most just and holy man upon earth shall be sure of his measure of affliction here in the world; how much more shall the unconscionable and ungodly man be sure to smart for his wickedness, either here or hereafter.]—Melanchthon (on Pro_11:31): If even the righteous in this life suffer correction and affliction, which nevertheless tend to improvement, how much more surely will they who defiantly and fiercely persist in their sinful course be punished, if not in this life, then in the life to come (Luk_23:31; 1Pe_4:18).—Von Gerlach (on Pro_11:30): From the righteous there go forth life and blessing, as from a tree of life, wherefore he also gains ascendency over the souls of many, just as the tree of life was the centre of Paradise, and from it went forth the prosperity of the whole.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain 1. A false balance — Balances of deceit; that…
1. A false balance — Balances of deceit; that is, any arrangement by which other than the exact weight is given or taken in buying and selling.
Is abomination — Is the abomination of Jehovah; so the Hebrew, but in our idiom “to” is better.
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A just weight — A stone of perfection; a perfect stone, full weight. Among the Hebrews, as among other ancient nations, stones were used for weights before metal came into use. Hence we have in our language the word stone as a denomination of weight. In England a stone is legally fourteen pounds. This is one of the most perfectly antithetic proverbs in the book — term set opposite term throughout. Sentiment: All injustice and dishonesty in our dealings is detestable in the eyes of Jehovah, who is the patron of justice and of the poor, and demands full weight and measure between man and man, and equitable conduct in all things. The principle involved in the proverb applies to all kinds of unfair and fraudulent dealings among men. Compare Pro_16:11; Pro_20:10; Pro_20:23; Deu_25:13-15; Hos_12:7; Amo_8:5; Mic_6:10-11; Lev_19:36.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 1. a just weight] Lit. a full, or perfect…
1. a just weight] Lit. a full, or perfect stone, from the early use of stones as weights. So Eng. stone; Germ, stein. It is an enactment of the Mosaic Law here repeated and enforced: Deu_25:13; Deu_25:16; Lev_19:35-36. Comp. Pro_16:11; Pro_20:10; Pro_20:23. See Introd. p. 13.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (1) A false balance is abomination to the Lord.—A…
XI.
(1) A false balance is abomination to the Lord.—A similar proverb is found in Pro_20:23, and praise of just weights, Pro_16:11; Pro_20:10. The repetition suggests that this form of cheating had become common in the time of Solomon, when the commerce of Israel began to develop. If so, there would be good reason for these frequent warnings, for it would have been useless to raise the superstructure of a religious life, as is the intention of this book, without first laying the foundation of common honesty between man and man.
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A just weight.—Literally, stone, stones having been used for weights from early times. (Comp. Lev_19:36.) A standard weight, “the king’s stone,” seems to have been kept by David (2Sa_14:26).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain A false balance; literally, balances of deceit. (Pro_20:23) The…
A false balance; literally, balances of deceit. (Pro_20:23) The repetition of the injunctions of Deu_25:13, 14 and Lev_19:35, 36 points to fraud consequent on increased commercial dealings, and the necessity of moral and religious considerations to control practices which the civil authority could not adequately supervise. The standard weights and measures were deposited in the sanctuary, (Exo_30:13 Lev_27:25 1Ch_23:29) but cupidity was not to be restrained by law, and the prophets had continually to inveigh against this besetting sin. (see Eze_45:10 Amo_8:5 Mic_6:11) Honesty and integrity are at the foundation of social duties, which the author is now teaching. Hence comes the reiteration of these warnings. (Pro_16:11 Pro_20:10) A just weight; literally, a perfect stone, stones having been used as weights from early times. So we read (2Sa_14:26) that Absalom weighed his hair "by the king"s stone" (eben).
Just weights.
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The point of this proverb is different from that of our low-toned though often useful saying, "Honesty is the best policy." Every day we are discovering more and more how profoundly true that saying is, if not in the narrow view some take of it, yet in its broad issues and in the long run. But no man will be truly honest who puts policy before honesty, and bases his morality on selfish expediency. Therefore, if we are ever to reap the personal profit promised in the English proverb, we must mould our conduct on higher principles, such as that of the Hebrew proverb, which teaches us that dishonesty in trade is hateful to God, and that justice is his delight.
I COMMERCE IS INCLUDED IN THE RIGHTFUL DOMAIN OF RELIGION. Few men would deny the abstract proposition that commerce has its morale, though many may be very indifferent in the application of them. But it must be further seen that commerce has its religion. There is a religious way of carrying on trade, and an irreligious way of doing it. God is in the shop as well as in the church. He is as much concerned with the manner in which we buy and sell as with the style in which we pray; nay, more so, for his chief interest is with our real, daily, practical life.
II RELIGION REQUIRES JUST WEIGHTS IN TRADE. Religion requires them. No one would dare to admit that morality did not require them. But we have now to see that religion especially demands them. This is the place where the incidence of religion on trade is to be felt. Religion carded into business does not mean praying for prosperity and then cheating our neighbours in order to secure the answer to our prayer, nor giving to missionary collections a small dole out of the profits of swindling. It means honesty in business preserved for God"s sake. He will not hear our prayers While the weights and measures are being tampered with.
III THE RELIGIOUS REQUIREMENT OF JUST WEIGHTS IS BASED ON THE OBLIGATIONS OF TRUTH AND OF OUR DUTY TO OUR NEIGHBOURS.
1. Truth. God hates all lies. False balances are concrete lies. They are worse than verbal untruths; for they are deliberate and permanent. A weak man may be surprised into a hasty expression that does not accord with his convictions under the shock of a sudden temptation. But to construct and keep false balances is to deceive with full consideration of what is being done. Adulteration is a similar offence. People who construct elaborate machinery for the very purpose of adulterating articles of trade should feel that all their ingenuity aggravates their condemnation.
2. Our duty to our neighbours. In a Christian country surely we should have some regard for the great maxim of Christ, that we should do to others as we would that they would do unto us. The tradesman should put himself in the customer"s case, the buyer in that of the seller. Brotherly kindness is the best human safeguard for integrity; but above this should be our regard for the approval of God. We please God not so much by singing hymns and offering sacrifices as by honest business. "A just weight is his delight.
HOMILIES BY E. JOHNSON Vers. 1-11. The ways of honour and of shame.
I JUSTICE AND INJUSTICE IN COMMON THINGS. Jehovah delights in "full weight," and abominates the tricky balance. This may be applied:
1. Literally, to commerce between man and man.
2. Figuratively, to all social relations in which we may give and receive. Work is only honest if thorough; if honest and thorough, it is religious. If principle be the basis of all our transactions, then what we do is done "unto the Lord, and not unto men." If we are indifferent to principle in the common transactions of the week, it is impossible to be really religious in anything or on any day.
II HAUGHTINESS AND MODESTY. Extremes meet. The former topples over into shame; the latter is lifted into the heights of wisdom.
1. No feeling was more deeply stamped on the ancient mind than this. Among the Greeks hubris, among the Romans insolence, designated an offence peculiarly hateful in the eyes of Heaven. We see it reappearing in the songs and proverbs of the gospel: "He hath brought down the mighty from their seat, and exalted them of low degree;" "Every one that. humbleth himself shall be exalted; but he that exalteth himself shall be abased.
2. It is stamped upon all languages. Thus, in English, to be high, haughty, lofty, overbearing, are terms of censure; lowly, humble, terms of praise. In the German the words uebermuth, hochmuth, point to the same notion of excess and height in the temper.
3. At the same time, let us remember that the good temper may be counterfeited. Nothing is more easy than to suppose we have humbled ourselves by putting on a manner. Yet nothing is more detestable than the assumption of this particular manner. True humility springs from seeing ourselves as we are; pride, from nourishing a fanciful or ideal view of ourselves. Wisdom must begin with modesty; for a distorted or exaggerated view of self necessarily distorts our view of all that comes into relation with sell
III RECTITUDE AND FAITHLESSNESS. (Ver. 3) The former means guidance, for it is a clear light within the man"s own breast; the latter, self destruction. As scriptural examples of the one side of the contrast, may be cited Joseph and Daniel; of the other, the latter, Saul, Absalom, Ahithophel, Ahab, and Ahaziah.
IV RECTITUDE AND RICHES. (Ver. 4; see on Pro_10:2)
1. Riches cannot purchase the grace of God, nor avert his judgments.
2. Rectitude, though not the first cause of salvation, is its necessary condition. To suppose that we can be saved from condemnation without being saved from sin is a gross superstition.
V SELF-CONSERVATIVE AND SELF-DESTRUCTIVE HABITS. (Vers. 5, 6; comp. Pro_3:6 Pro_10:3) Honesty and rectitude level the man"s path before him; wickedness causes him to stumble and fall. Straightforwardness means deliverance out of dangers, perplexities, misconceptions; while the eager greed of the dishonest man creates distrust, embarrassment, inextricable difficulty. "He that hath light within his own clear breast May sit in the centre and enjoy bright day; But he that hides a dark soul and foul thoughts, Benighted walks under the midday sun; Himself is his own dungeon. (Milton.)
VI HOPE AND DESPONDENCY IN DEATH. (Ver. 7) The former seems implied. If the Old Testament says expressly so little about a future life, some of its sayings may be construed as allusions to and indications of it. It is little that we can know definitely of the future life. But the least we do know is that hope is inextinguishable in the good man"s soul; it is its own witness, and "reaps not shame." But despondency and despair are the direct result of wicked living. To cease to hope is to cease to wish and to cease to fear. This must be the extinction of the soul in the most dreadful way in which we can conceive it.
VII THE EXCHANGE OF PLACES FOLLOWS MORAL LAW. (Ver. 8) The good man comes out of distress, and the evil becomes his substitute in sorrow. So with the Israelites and Pharaoh, a great typical example; so with Mordecai and Haman; with Daniel and his accusers. Great reversals of human judgments are to be expected; many that were last shall be first, and the first last.
VIII THE SOCIAL PEST AND THE TRUE NEIGHBOUR. (Ver. 9) The pernicious power of slander. The best people are most injured by it, as the best fruit is that which the birds have been pecking at; or, as the Tamil proverb says, "Stones are only thrown at the fruit-laden tree." The tongue of slander "out-venoms all the worms of Nile." It spares neither sex nor age, nor helplessness. It is the "foulest whelp of sin." It promotes nothing that, is good, but destroys much. Knowledge, on the other hand in the form of sound sense, wide experience if readily imparted, is a boon to all. And the best of boons, for gifts and charities soon lose their benefit, while a hint of wisdom lives and germinates in the mind in which it has been deposited.
IX OBJECTS OF SYMPATHY AND ANTIPATHY. (Ver. 10) Gladness follows the success of the good and the downfall of the evil. The popular feeling about men"s lives, as manifested at critical periods of failure or success, is a moral index, and suggests moral lessons. There is a true sense in which the voice of the people is the voice of God. Compare the scene of joy which followed Hezekiah"s success in the promotion of true religion, (2Ch 29, 30) and the misery under Ahaz; (2Ch 28) also the rejoicings on the completion of Nehemiah"s work (Nehemiah 8); and for jubilation at evil men"s deaths, Pharaoh, Sisera, Athaliah. (Ex 15 Jud_1:5 2Ki_11:13-20)
X SOUND POLITICS AND PERNICIOUS COUNSELS. (Ver. 11) The blessing, i.e. the beneficial principles and administration of good and wise men exalt a city (or state). On the other hand, unprincipled counsels, even if temporarily successful, lead in the end to ruin. "It is impossible," said Demosthenes, "O men of Athens, that a man who is unjust, perverse, and false should acquire a firm and established power. His policy may answer for once, may hold out for a brief period, and flourish marvellously in expectations, if it succeed; but in course of time it is found out, and rushes into ruin of its own weight. Just as the foundation of a house or the keel of a ship should be the strongest part of the structure, so does it behove that the sources and principles of public conduct should be true and just. This is not the case at the present time with the actions of Philip." Compare the examples of Elisha, (2Ki_13:14, etc.) Hezekiah, and Isaiah, (2Ch_32:20-23) on the one hand; and the Babel builders (Gen_11:4-9) and the Ammonites (Eze_25:3, Eze_25:4) on the other; also Jer_23:10 Hos_4:2, Hos_4:3. J.
HOMILIES BY W. CLARKSON Ver. 1. See homily on Pro_16:11, including Pro_20:10-23 C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain A false balance is an abomination to the Lord.
Pro_11:1
A false balance is an abomination to the Lord.
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The heinousness of injustice done under the pretence of equity
The proverbs of this book are often figurative, and of a very strong and extensive meaning. The words of the text imply the odiousness, not only of false weights or balances, but likewise of all things of the like nature and consequence; of all unfair and unfaithful actions; of all unequal and injurious proceedings. There are two kinds of injustice; the one open and barefaced, the other secret and disguised, so cunningly clothed and adorned, that it appears like justice itself. The text manifests the odiousness of this latter kind. A false balance is always made use of under the plausible pretence of doing justice, though it has the contrary effect. This latter kind of injustice is more abominable than the other.
(1) In its nature. This is a complication of crimes and mischiefs, the other is simple injustice. This is always vile and ungenerous.
(2) In its consequences. We have far less security against this kind of unjust actors, so that the mischiefs of it are more certain and inevitable. Force can repel force, but it cannot repel treachery. God does, in a great measure, reserve cases of this nature for His own peculiar tribunal in the great and dreadful day. This kind of injustice is an abomination to Him; the word implies an extraordinary degree of hatred and detestation. (Laurence Echard, A.M.)
Uprightness
I. Uprightness portrayed.
1. Commercial integrity (Pro_11:1). There is an inspection of weights and measures going on daily of which few are cognisant. (Lev_19:35-36). The God of heaven is a God of detail.
2. Lowliness of spirit (verse2). Uprightness is not uppishness.
3. Integrity of purpose (verse3). The crooked, winding policy of ungodly men, says Scott, involves them in increasing wickedness.
4. A right estimate of wealth (verse4). The upright man will consider how his gains will look in the day of judgment.
II. Uprightness rewarded.
1. The favour of the Lord (Pro_11:1).
2. Guidance (Pro_11:3). He who does right will be rightly led (Joh_7:17; Psa_112:4).
3. Deliverance (Pro_11:4).
4. The respect of others (Pro_11:10).
5. The good of others (Pro_11:11). (H. Thorne.)
The false balance
Text taken in literal and material sense, as applying to that great world of fraud and imposition and over-reaching in which we live, and the subject is our duty as Christians in the midst of it.
I. The manifest truth of the assertion of the text, and the grounds on which it rests. God is a God of justice. Truth, pure and unspotted, is the very essence of the Divine character. Wherever there is deceit in the world, wherever injury, wherever oppression, there is Gods anger and loathing accompanying it. The false balance, which is an abomination to the Lord, where do we not see it around us? From the powerful guides of public opinion, each assuming to be written in the interest of justice and truth, but each, almost without exception, warping justice and truth by false statements, false inferences, predetermined conclusions, down to the petty fraud, in measure and weight, which you will find in any chance shop you enter, certain known and avowed avoidances or disguises of truth, are every day practised, and acquiesced in as inevitable. The evil is in every class. But the mischief is not universal. But Christian men and women sin by tacit acquiescence in these wrong things.
II. How may we rest separate ourselves from, and discourage the false balance, and uphold and cleave to the just weight? We must not begin with mere practical details. The secret of all wrong is the false balance within the heart; the real cheating begins there. Is our estimate of men and things which guides our action the real and true one, or some artificial one, that is altogether wrong, and leading us altogether wrong? Men who know what is right are sometimes mixed up with the system of fraud. Why? Because they will not let recognised religious principle hold the balance nor regulate the estimate formed of the relative importance of men and things. I must think, such a man says, as others think; I must do as others do. If we would get rid of the false balance without, and in our streets and markets, we must begin within ourselves. Were buyers honest, sellers would, by compulsion, be honest too. Here the fault begins. Practical suggestions: conscientiously regulate the bestowal of employment and patronage: there are certain signs by which even the dull of discernment may discern the tokens of fraud and pretension. Be not an admirer of the system of universal cheapness. (Dean Alford.)
Deception in business
Many are pleased at the dexterity with which they practise their deceptions. The fraud is undiscovered, and being undiscovered, is unfelt by those on whom it is practised, and what is never known and never felt can be no harm. So they think. But God sees it, and He estimates the action on no such principle; nor is it the principle on which you would estimate it were you the party defrauded. You have no idea, in your own case, of admitting that what is not missed is not lost; or that the cleverness of the fraud is any palliation of it. You do not think the better of the merchant with his balances of deceit, that the unfairness of the balance is ingeniously concealed. You do not regard it as a compensation for the property abstracted from your plundered house or warehouse, that the impression of your keys has been adroitly obtained, or the mode of entrance skilfully devised and expertly executed. You do not approve the laws of ancient Sparta which, to encourage cleverness and sleight of hand, rewarded instead of punishing the youthful thief who could steal without detection. Depend upon it, if you plume yourself on the dexterity with which you have contrived and executed a plan for cozening your neighbour, it will be no palliation with God, nor will any amount of such dexterity produce any abatement of His sentence of condemnation. It is the moral principle, or want of principle, in which the evil lies, and the very measure of thought and contrivance expended for the purpose of ensuring success in the contravention of Gods law, instead of diminishing, will serve to aggravate your guilt in His sight. The abomination will be only the more loathsome. (R. Wardlaw.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Pro_11:1. Just weight, literally, “a stone of completeness, a…
CRITICAL NOTES.—
Pro_11:1. Just weight, literally, “a stone of completeness, a full stone.” Stone was a very ancient material for weight; not rusting, it was not changeable.
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MAIN HOMILETICS OF Pro_11:1
JUST WEIGHT
This judgment on a false weight is a two-fold revelation.
I. It reveals the existence of a true standard. We only know what is false by knowing what is true. If a mason looks at a stone and declares that it is uneven, he declares at the same time that there is such a thing as an even stone, or that there is a possibility of making a stone perfectly level and square. He reveals his knowledge of what is even by passing judgment upon what is uneven. When a judge declares that a man has not fulfilled the requirements of the law, he thereby proclaims the existence of a law which ought to have been, and might have been obeyed. As Paul tells us, “Sin is not imputed where there is no law” (Rom_5:13). And if a weight is condemned as false, the condemnation implies that there is a certain standard of weight which ought to have been reached. God, who here tells men that He abominates a false balance, declares by His condemnation of it that there is such a thing as a true weight: that there is that which He recognises as justice between man and man. And much that men call “a full stone,” a “fair day’s wages,” is not so regarded by God. It is not dealing truly with a man to give him the smallest possible amount for the work he does—to take advantage of his poverty or ignorance to beat him down to the lowest sum for which his need will induce him to give his labour, and thereby condemn him to all the evils of insufficient means. “Behold!” says Carlyle, “supply and demand is not the one law of Nature; cash payment is not the sole nexus of man with man,—how far from it! Deep, far deeper than supply and demand are laws, obligations sacred as man’s life itself!” This is the law of the Divine kingdom: “All things whatsoever ye would that men should do to you, do ye even so to them” (Mat_7:12). Less than this is a “false balance,” this is the “full stone,” which is God’s “delight.”
II. It reveals the character of God. If a man declares that certain actions are displeasing to him, the declaration reveals his character; if the actions that he hates are wicked in themselves and hurtful to men, his hatred of them proclaims his own righteousness and benevolence. That God is a hater of false weights and measures in every sense and of every kind proclaims Him to be a God of mercy and truth, a Ruler who will Himself “not pervert judgment,” who “will not lay upon man more than right,” but who will “give everyone according to his ways, and according to the fruit of his doings” (Job_34:12-13; Jer_32:19). And the text likewise proclaims God’s notice of what men sometimes call little things. The farthing kept back from the child, and the ounce taken from the pound, are as much marked by Him as the short wages given to the man, the unjust sentence passed upon the prisoner. Dr. Guthrie says “God sees the water in the milk, and the sand in the sugar.” There are no great and small transactions in a moral sense, one action contains the sin as much as another.
OUTLINES AND SUGGESTIVE COMMENTS
In this emphatic reproduction of the old rule of Deu_25:13-14, we may find, perhaps, a trace, as in chap. Pro_6:1, of the growing commerce of the Israelites, and the danger of dishonesty incidental to it. While the words have a wider range and include all unequal and unrighteous judgments, there can be no doubt that the literal meaning is the prominent one. The stress laid on the same sin in chaps. Pro_16:11, Pro_20:10, bears witness to the desire of the teacher to educate the youth of Israel to a high standard of integrity, just as the protest of Hosea against it (ch. Pro_12:7) shows the zeal of the prophet in rebuking what was becoming more and more a besetting sin.—Plumptre.
Hither may be referred corruptions in courts, and partialities in Church businesses. See that tremendous “charge” to do nothing by partiality or by “tilting the balance” (1Ti_5:21). Those that have the “balances of deceit in their hand” (Hos_12:7) are called Canaanites, so the Hebrew hath it, that is, mere natural men (Eze_16:3), that have no goodness in them, no, not common honesty; they do not as they would be done by, which very heathens condemned.—Trapp.
Surely he that weighs in a false balance is himself weighed by God in a balance of justice, and for the gain he gets he getteth to himself from the Lord His just abomination; not only His dislike or condemnation of it, but the abomination because it is a theft cloaked with the colour of justice, even the exact justice of weighing. But a just balance is such a delight unto God as that He delighteth, as it were, to be a seller in that shop, and that He maketh others to delight to come and buy at it. Surely such a “perfect stone” (see Hebrew) is a perfect jewel, and a precious stone in the sight of God. But in a spiritual sense there is no such false balance as when man weigheth heavier than God, earth heavier than heaven, the pleasures of sin heavier than the crown of glory, a momentary contentment heavier than eternal blessedness. And justly are such false balances an abomination to the Lord. But that is a just weight whereby the light vanity of worldly things is rightly perceived, the levity of earthly greatness is truly discerned, the weightiness of God’s promises is duly considered, the heaviness of God’s threatenings is carefully apprehended. Such a weight is God’s delight, doth overbalance all whatsoever the world delighteth in.—Jermin.
That which is hurtful to our brother is hateful to God, and therefore can never be helpful to us. If He judge it unrighteous we shall find it unprofitable: if it be damnable in His sight, and therefore His soul doth hate it, it will at last be in our sense, and our souls shall rue it. Here is consolation to them that do constantly and conscionably addict themselves to the practice of equity. None hath truly learned this but such as have been apprentices to heaven, whom the Lord hath informed in the mysteries of that trade.—Dod.
Weight and balance are judicial institutions of the Lord, and every weight is His work. But marriage compacts, also political confederacies, civil compacts, judgments, penalties, etc., are ordinances of Divine wisdom and justice, and are effectively superintended by God.—Melancthon.
This is repeated with varied language three times (Pro_16:11; Pro_20:10; Pro_20:23). The tendency of all commentators is to treat it as descriptive of men. It seems conspicuously to be asserted of the Almighty. Sentences like chap. Pro_10:29 make the doctrine a very timely one, that God is in His very essence just; that He takes no liberties of an arbitrary nature; that He is the administrator, not at all of fate, for this is blind and unreasoning, but of eternal rectitude; that we need give ourselves no care of our government, for that He has no temptation to do us wrong, because “false balances” are an abomination to Jehovah.” “Delight” is rather a strong version. It only means that the Almighty has the eternal desire to be absolutely just. Omniscience, omnipotence, and this desire must make an immaculate administration. God will not, by a false balance, become an abomination to Himself.—Miller.
Commerce is a providential appointment for our social intercourse and mutual helpfulness. It is grounded with men upon human faith, as with God upon Divine faith. Balance, weights, money are its necessary materials. Impositions, double dealings, the hard bargain struck with self-complacent shrewdness (chap. Pro_20:14)—this is the false balance forbidden alike of the law and of the Gospel (Mat_7:12; Php_4:8).—Bridges.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain Our God is emphatically a God of justice. Wherever…
Pro 11:1
Our God is emphatically a God of justice. Wherever there is deceit in the world, wherever injury, wherever oppression, there is God’s anger and loathing accompanying it.
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I. The false balance, which is an abomination to the Lord, where do we not see it around us? Of every rank and class some, and far too many, are, and are allowed to be, and are tolerated as, men of fraud, men of mere shine—workers and upholders of deceit.
II. It is obvious that we must not begin with mere practical details, if we would be right in this matter. The secret of all wrong is the false balance within the heart; the real cheating begins there. An unfair dealer has defrauded himself, before ever he defrauded another. And this is a most important consideration for all of us. Have we the balance right within? In other words, is our estimate of men and things, which guides our actions, the real and true one; or some artificial one altogether wrong, and leading us altogether wrong?
III. Were buyers honest sellers would by compulsion be honest too. If the Saviour whom we preach were really believed in by you, as having bought each of you with His own precious blood, you would be to the full as careful in this matter as any of Christ’s ministers could wish you to be. The old want is still the pressing one; the old cry still the necessary one for this generation to raise in the ear of heaven, "Create in me a clean heart, O God; and renew a right spirit within me."
H. Alford, Quebec Chapel Sermons, vol. vii., p. 34.
References: Pro 11:1.— W. Arnot, Laws from Heaven, 1st series, p. 279. Pro 11:1-9.— R. Wardlaw, Lectures on Proverbs, vol. i., p. 268. Pro 11:2.— W. Arnot, Laws from Heaven, 1st series, p. 285. Pro 11:3.— Ibid., p. 288. Pro 11:4.— Homiletic Quarterly, vol. ii., p. 93. Pro 11:4, Pro 11:24-28.— Sermons for Sundays, Festivals, and Fasts, 2nd series, vol. iii., p. 345. Pro 11:5.— Clergyman’s Magazine, vol. ix., p. 157. Pro 11:9.— W. Arnot, Laws from Heaven, p. 290. Pro 11:10-17.— R. Wardlaw, Lectures on Proverbs, vol. i., p. 277.
Pro 11:13
I. A talebearer. One celebrated nation of antiquity used to express this man’s character by a very significant figure. They called a talebearer a "seedpicker." There are men in the world who live by their seed-collecting: by going about here and there, from house to house, from street to street, through a town large or small, and gathering together all the little stories which can be told or made about the neighbours who are dwelling securely by them, and ignorant of the calumnies by which they are assailed.
II. A talebearer revealeth secrets. Many motives go to make up a talebearer. (1) Perhaps he is a witty man. He can intimate, rather than express, a scandal. His representations of character are pungent. His imitations, his caricatures of manner and of speech, are irresistibly comic. In society he is the life of his company. It is not till he is silent and departed—perhaps not even then—that you begin to feel that there has been virtually a talebearer among you, and that he has been revealing unkind secrets. (2) Or he may be a man in whose own conscience there is a sore place. He knows something against himself. He is conscious of some lurking, some secret, some bosom sin. And it is a relief to him to hope that others are not so much better than himself. He finds a solace in his wretchedness in making company for his sin. (3) There are others who cannot bear superiors. They do not like superiors in station, but superiors in character they cannot brook. Their only comfort is in a general disbelief of virtue. A ridiculous story to tell of the eminently good is to them as a draught of water to the thirsty.
III. "He that is of a faithful spirit concealeth the matter." He does not say what matter. But we may understand it to include two things: that which has been entrusted to him in the secrecy of confidence, and that which has become known to him to another’s disparagement.
If we could part for ever with the disposition of the talebearer, we should have parted with that which, more than anything else, confuses and perplexes and embitters human life. It is the want of self-knowledge which makes us so keen-sighted. It is the want of acquaintance with Christ, as our Propitiation first, and then as our Example, which makes it possible for us to sit in the tribunal of judgment.
C. J. Vaughan, Lessons of Life and Godliness, p. 1.
References: Pro 11:13.—W. Arnot, Laws from Heaven, 1st series, p. 292. Pro 11:15.—Ibid., p. 294. Pro 11:16.—Preacher’s Monthly, vol. vi., p. 128. Pro 11:17.—W. Arnot, Laws from Heaven, 1st series, p. 303. Pro 11:18.—Ibid., p. 305. Pro 11:18-23.—R. Wardlaw, Lectures on Proverbs, vol. i., p. 287. Pro 11:19, Pro 11:21.—H. Armstrong Hall, Clergyman’s Magazine, vol. xiii., p. 271. Pro 11:20.—W. Arnot, Laws from Heaven, 1st series, p. 307; J. H. Evans, Thursday Penny Pulpit, vol. xi., p. 281.
Pro 11:21
The one peculiar and characteristic sin of the world is this, that whereas God would have us live for the life to come, the world would make us live for this life. It takes, as the main scope of human exertion, an end which God forbids, and consequently all that it does becomes evil, because directed to a wrong end.
Men seem made for this world; this is what prevails on them to neglect the next world; they think they have reason for concluding that this world is the world for which they are to labour, and to which they are to devote their faculties.
I. There are a number of faculties and talents which seem only to exist in this world, and to be impossible in another. Our aim, men say, must be an aim of this life, our end of action must be in this world, because our talents point that way.
II. Another consideration of the same kind is the existence of national character. This seems to them to be a providential mark of what the world is intended to be. One nation is manly, and another is brave but cruel, and a third is sagacious, and a fourth is energetic and busy. These, then, it is argued, are the qualities of mind for which this life is intended. Religion is for the next world, not for this.
III. Men generally apply this argument to the case of individuals. They go into the world, and they find individuals of this or that character, and not religious; and hence they argue that religion is but a theory, because it is not on the face of society.
IV. Another consideration which the world urges in its warfare against religion is that religion is unnatural. It is objected that religion does not bring the elementary and existing nature of man to its highest perfection, but thwarts and impairs it, and provides for a second and new nature.
V. The strongest argument which the world uses in its favour is the actual success of its experiment in cultivating the natural faculties of body and mind: for success seems a fresh mark of God’s will, over and above the tendencies of nature. Men may or may not have the fear of God before their eyes, yet they seem to go on equally well either way. Let anyone betake himself to the world, and go through but one day in it, and he will understand what this argument is which the very face of society presents, namely, that religion is not needed for the world, and therefore is of no great importance.
Let us leave the world, manifold and various as it is; let us leave it to follow its own devices, and let us turn to the living and true God, who has revealed Himself to us in Jesus Christ. So that when the end comes, and the multitudes who have joined hands in evil are punished, we may be of those who, in the words of the text, are "delivered."
J. H. Newman, Sermons on Subjects of the Day, p. 78.
References: Pro 11:21.—E. White, Christian World Pulpit, vol. xxvi., p. 11. Pro 11:22.—W. Arnot, Laws from Heaven, 1st series, p. 308. Pro 11:23.—Ibid., p. 312. Pro 11:24.—Parker, City Temple, vol. i., p. 37; W. Arnot, Laws from Heaven, 1st series, p. 315; Clergyman’s Magazine, vol. iii., p. 161. Pro 11:24-31.—R. Wardlaw, Lectures on Proverbs, vol. i., p. 295.
Pro 11:25
I. The theory can be submitted to a practical test.
II. All true getting is based upon true giving.
III. Self-care is self-defeat. We must work for others if we would be truly blessed ourselves.
Parker, City Temple, vol. i., p. 61.
References: Pro 11:25.—Spurgeon, Sermons, vol. xi., No. 626, and Morning by Morning, p. 234; W. Arnot, Laws from Heaven, 1st series, p. 319; Bishop Thorold, Clergyman’s Magazine, vol. xxi., p. 20; Ibid., vol. i., p. 94. Pro 11:26.—W. Arnot, Laws from Heaven, 1st series, p. 323; Spurgeon, Sermons, vol. xi., No. 642. Pro 11:28.—W. Arnot, Laws from Heaven, 1st series, p. 327.
Pro 11:30
I. The true Christian is not satisfied to watch and work for his own salvation, but he remembers the souls of others also. Every soul won for Christ is a token of His favour. The success of our efforts proves that we have used the right means in the right way, so that the planting and the watering of the human agency has been crowned by the Divine Spirit with an abundant increase.
II. The text contains a significant hint as to the mode of carrying on this blessed work. "He that winneth souls is wise." The Christian is to do good, not by force or harshness, but by gentle persuasion and persevering kindness. To win, as in a game, implies skill in adapting the means to the end.
III. He who would be successful in winning souls to Christ must be (1) considerate and thoughtful; (2) he must have courage; (3) tender, unaffected sympathy.
J. N. Norton, Every Sunday, p. 418.
References: Pro 11:30.—J. Sherman, Thursday Penny Pulpit, vol. xiii., p. 373; New Manual of Sunday School Addresses, pp. 148, 151, 154, 158; Spurgeon, Sermons, vol. xv., No. 850, and vol. xxii., No. 1292; W. Arnot, Laws from Heaven, 1st series, p. 333; Preacher’s Monthly, vol. vi., p. 346; E. Medley, Christian World Pulpit, vol. ii., p. 289; J. Morgan, Ibid., vol. xv., p. 334.
Pro 11:31
I. God is impartial. He is no respecter of persons, but causing His sun to shine on the evil and the good, and His rain to fall on the just and on the unjust; and so rewarding every man according to his work, paying him for all work done, of whatever kind it may be. Some work for this world, which we do see, and God gives them what they earn in this life; some work for the world above, which we cannot see, and God gives them what they earn in this life for ever and ever likewise. If a man wishes for treasure on earth he can have it if he will, and enjoy it as long as it lasts. If a man wishes for treasure in heaven he can have it too, and enjoy it as long as it lasts. God deals fairly with both, and pays both what they have earned.
II. Those who long for sanctification and desire to be holy, even as their Father in heaven is perfect, are they that have treasure in heaven. But how are such souls recompensed in the earth? Is not a man recompensed in the earth whenever he can lift up his heart unto the Lord, and behold His glory above all the earth? The world of man looks brighter to him then, in spite of all his sins and sorrows; for he sees the Lord ruling it, the Lord forgiving it, the Lord saving it. He takes heart and hope for the poor earth and says, "The earth is not deserted; mankind is not without a Father, a Saviour, a Teacher, a King." Just in proportion as a man walks with God, just in proportion as the eyes of his soul are opened by the Spirit of God, he recovers the privilege which Adam lost when he fell. He hears the Word of the Lord walking among the trees of the garden in the cool of the day, and instead of trying, like guilty Adam, to hide himself from his Maker, answers with reverence and yet with joy: "Speak, Lord, for Thy servant heareth."
C. Kingsley, All Saints’ Day and Other Sermons, p. 265.
References: Pro 12:1.—W. Arnot, Laws from Heaven, 1st series, p. 336. Pro 12:4.—Ibid., p. 340; Preacher’s Monthly, vol. vi., p. 128. Pro 12:10.—W. Arnot, Laws from Heaven, 1st series, p. 343. Pro 12:13.—Ibid., p. 345. Pro 12:20-28.—R. Wardlaw, Lectures on Proverbs, vol. i., p. 324.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain 1. False weights were exceedingly common (Pro_16:11; Pro_20:10; Amo_8:5).
1. False weights were exceedingly common (Pro_16:11; Pro_20:10; Amo_8:5).
6. Transgressors] RV 'they that deal treacherously.'
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10. The shouting expresses exultation.
12. Disparaging remarks concerning neighbours are foolish.
14. For counsel read 'statesmanship.'
16. A woman of gracious disposition and manners obtains honour.
18. Worketh a deceitful work] RV 'earneth deceitful wages,' fairy gold, apples of Sodom.
21. Hands were struck in confirmation of a bargain. Hence the meaning here and at Pro_16:5 is, 'My hand upon it!' 'Assuredly!'
22. A gold ring was and still is worn by Oriental women, depending from the right nostril to the mouth.
24. Wise and liberal expenditure is contrasted with ill-advised niggardly economy.
26. Buying up corn to sell at famine prices was the evil in those days which corresponded to monopolies, trusts, and combines of later times. 'It is a wicked thing to make a dearth one's garner.'
29. He throws his household into confusion by bad management, arbitrariness, etc.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain CHAPTER 11 The Contrast Continued
CHAPTER 11 The Contrast Continued
The continued contrast in this chapter between the righteous and the wicked contains many precious gems, sweet to faith and wholesome for instruction. In the second verse there is a warning as to pride. Pride and shame are vitally linked together, as is lowliness and wisdom. Lowliness therefore is true wisdom. A Rabbinical comment on this passage says, “Lowly souls are filled with wisdom as the lowly places are filled with water.” Again riches are mentioned. They profit nothing in the day of wrath. (See Zep 1:1-18.) But righteousness delivered from death (Pro 11:4). What wisdom there is in Pro 11:8, “The righteous is delivered out of trouble, but the wicked cometh in his stead.” Even so will it be when the Lord comes and gives rest and deliverance to His own and trouble and wrath to the wicked 2Th 1:1-12). Pro 11:19 has been rendered:
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He that is steadfast in righteousness is so unto life,
And he that pursueth evil doeth so unto his own death.
The delight of the Lord, declares the next proverb, is in the way of the upright, who remain steadfast in righteousness.
In Pro 11:30 we read that the fruit of the righteous is a tree of life, not the righteous is a tree of life, but the fruit of the righteous, which means that he gives forth blessing and life to others, and that is here expressed in one sentence, “and he that winneth souls is wise.” (See Dan 12:3.)
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain v. 1 . A false balance, literally, "balances of…
v. 1 . A false balance, literally, "balances of deceit," is abomination to the Lord, cheating in business is loathsome to Him; but a just weight, literally, "a stone of fullness," a complete measure, for the Jews commonly used stones as weights in their balances, is His delight.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
Many verses in Chapter 11 are contrasting parallelisms (See: Parallelism)
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Yahweh hates scales that are not accurate
"Scales" represent measuring accurately in negotiating. AT: "God hates deceiving scales" or "God hates it when people are deceitful" (See: Metaphor)
but he delights in a precise weight
"Precise weight" represents accuracy in negotiating. AT: "but he delights in honest ways" or "but he is happy when people are honest"
translationWords
Yahweh
proud
humble
wise
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 11:1 Here, honest practices are applied to the business…
11:1 Here, honest practices are applied to the business world (see also 16:11; 20:10, 23; Lev 19:35-37; Deut 25:13-15; Ezek 45:10; Hos 12:7-8; Mic 6:11). • Scales were often made of two metal bowls suspended from a crossbar. The unit of currency, the shekel, comes from the verb meaning “to weigh” (see Amos 8:5-6).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.