Pro 11:1 The LORD detests dishonest scales, but accurate weights find favor with him.
Dishonest scales and short measures of any kind are a mean form of theft against which God has given many strong warnings (see Lev. 19:35, 36; Deut. 25:13, 14). Such theft bears more heavily upon the poor because of their meager resources.
There may have been standard weights and measures in the sanctuary against which commercial measures could be tested (see Ex. 30:13; Lev. 27:25). But civil authorities frequently failed to control robbery by means of off-standard measures.
Prophets spoke against the abuses (Eze. 45:10; Amos 8:5; Micah 6:11). Some of the trouble was due to cupidity on the part of the buyer. Measures were filled to overflowing instead of being leveled off, but this did not represent generosity, since there was probably a false bottom to offset the heaping up at the top.
Accurateweights. Literally, “a perfect stone.” Stones were used as weights, and many traders had two sets, one for buying, which was overweight, the other for selling, which was underweight. The one who realizes that “the blessing of the Lord, it maketh rich” (ch. 10:22), and has faith in the power of the Lord, will not join in such theft, whatever may be the cost to himself.
God does not require that a man give overweight in business. Such bounty may cause careless inexactitude in the seller and a desire on the part of the buyer to get more than he has paid for. Scrupulous care in commerce and a free-handed generosity in benevolence are most pleasing to God.
The greatest fraud in the history of the world was that perpetrated upon Eve and Adam by Satan (Gen. 3:1–6). The first lie sold misery and death to those who possessed eternal life and happiness under pretense that they were buying their way to a larger life. All lesser frauds throughout time have tended toward the same end for both deceiver and victim. Little wonder, then, that God hates deceit and loves just dealing!
Pro 11:2 When pride comes, then comes disgrace, but with humility comes wisdom.
Pride lay at the foundation of the first sin. When Lucifer became proud of his beauty and wisdom, sin mysteriously developed in his heart (see Eze. 28:11–19). Because he refused to give up his rebellion when its nature and consequences were pointed out to him, Lucifer began a long and unhappy history that will end at last in his being the object of universal contempt (Isa. 14:12–20). Disgrace comes early or late, but inexorably, to all who share this sin of pride.
The humble man, with his willingness to learn and his confession of need of divine help, receives rich stores of grace. Quick to discern and to follow the leadership of the Holy Spirit, he has access to the foundation of heavenly wisdom (see Isa. 57:15; James 4:6).
Pro 11:3 The integrity of the upright guides them, but the
unfaithful are destroyed by their duplicity.
The integrity. Heb. tummah, from the verb tamam, which means “to be complete,” “to be finished.” Tummah means “completeness,” or “perfection,” not in the sense of flawlessness, but in the sense that the development expected at any stage has been achieved. Thus Job was pronounced perfect (Job 1:1, 8), even though there were weaknesses in his experience, which adversity later revealed (see Job 40:2–5; 42:2–6).
Guides them. When a man has given his heart to his Saviour, when his only aim in life is to please God, then he need have no fear that he will be led astray (John 7:17; Isa. 30:21). On the other hand, the persistent disobedience of the sinner keeps him off the only way to life, leaves him unsheltered from trouble, and leads him into eternal destruction in the great consummation.
Pro 11:4 Wealth is worthless in the day of wrath, but righteousness delivers from death.
The rich man seemingly holds many advantages because of his riches, apparently gets more license than the poor man, so that he builds up within himself the idea that his riches will buy the favor of God against a judgment to come. The terrible awakening of such men to their true position is vividly portrayed (see Isa. 2:20, 21; 10:1–4; Jer. 9:23; Matt. 19:23; James 5:1; Rev. 6:15).
The unfaithful stewards will see the poor, whom they have oppressed and despised, enjoying the pleasures of righteousness in a life that will never end. Their regret at what they have lost will be inexpressible (see Luke 16:22, 23).
Pro 11:5 The righteousness of the blameless makes their paths straight, but the wicked are brought down by their own wickedness. The blameless. Heb. tamim, from the same root as tummah (see on v. 3). Tamim is a relative term and must be understood in its context. Noah was said to be perfect (Gen. 6:9), yet he later proved susceptible to the weaknesses of the flesh (Gen. 9:21). The perfect are the mature Christians fully dedicated to the Lord, who though they have weaknesses to be overcome press on toward the mark (Phil. 3:12–15). The day will come when the work of eradicating all sin and selfishness from the redeemed will be complete, and the saints will be fully and permanently without spot or wrinkle (Eph. 5:27; TM 506).
Righteousness makes the way even by removing all cause for stumbling. The temptations remain, but there is no response to them (see John 14:30). In the same way, it is the desire for evil that causes the wicked man to find so much to stumble over that he finally falls never to rise again.
Pro 11:6 The righteousness of the upright delivers them, but the unfaithful are trapped by evil desires.
This verse emphasizes the importance of the lesson of the previous verse by repeating the thought in other words. It is his own wicked desire that snares the evil man.
Pro 11:7 Hopes placed in mortals die with them; all the promise of their power comes to nothing.
Pro 11:8 The righteous person is rescued from trouble, and it falls on the wicked instead.
The truth of this proverb has repeatedly been demonstrated. The Egyptians were drowned in the Red Sea, against which they planned to trap the helpless Israelites (Ex. 14:26–31). Mordecai escaped the gallows, but Haman, who prepared it, died thereon (Esther 7:10). Daniel came unharmed from the den of lions, but his accusers died there (Dan. 6:24). Similarly, the remnant of God’s people, who have been condemned to death by the united action of the whole wicked world led by the false christ, will suddenly find deliverance, and their pursuers, destruction (Rev. 13:15).
Pro 11:9 With their mouths the godless destroy their neighbors, but through knowledge the righteous escape.
Death and life are in the power of the tongue (Prov. 18:21). The just and upright neighbor, with a knowledge of God and of the way of righteousness, will use that knowledge to escape from the snare. His reputation for righteousness will often be sufficient to deliver him from the false accusations of his enemy.
Pro 11:10 When the righteous prosper, the city rejoices; when the wicked perish, there are shouts of joy.
Most people are happy to see the righteous man succeed. They know that he will use his wealth and power to help others, and so do not fear his advancement. But the wicked man gains his riches at the expense of others and uses his increasing power to oppress them. Little wonder, then, that the whole city should greet his demise with glad relief.
Pro 11:11 Through the blessing of the upright a city is exalted, but by the mouth of the wicked it is destroyed.
Exalted. Here is the reason for the rejoicing expressed in the previous verse. The actions of the righteous inhabitants exalt the city by winning the friendship of men of other cities and nations and by bringing the blessing of God upon the community. The selfish and mischievous deeds of the wicked stir up trouble in the city and bring the judgments of God and man upon the city.
Had Lot been able to muster nine other righteous men, the sinful city of Sodom would have been spared (Gen. 18:20–32). The repentance of the men of Nineveh spared that city (Jonah 3:5–10; 4:11).
Pro 11:12 Whoever derides their neighbor has no sense, but the one who has understanding holds their tongue.
The contrast between the first and second clauses of this verse suggests that the despising of the neighbor consists in uttering contemptuous and disparaging words. The word for “wisdom” here is leb, “heart.” The heart was the seat of the mind. Even if the neighbor has weaknesses that seem to justify the attack of the unintelligent, a wise man holds his peace. He realizes that every man has weaknesses, and every man is entitled to be left to struggle with those difficulties without the additional burden of disturbing publicity (see Gal. 6:1, 2).
Pro 11:13 A gossip betrays a confidence, but a trustworthy person keeps a secret
The man who goes about slandering his neighbors has no hesitation in revealing secrets that have been entrusted to him, if by so doing he can enhance the effect of his gossip. An irresistible urge to tell the things that others do not know seems to possess some people. The faithful friend will resist every temptation to reveal confidence, not only because he has promised to do so, but also because of his love for his friend and his unwillingness to do anything that will harm another.
Pro 11:14 For lack of guidance a nation falls, but victory is won through many advisers.
Where wise, skillful guidance is lacking, men, who themselves lack such wisdom, are easily diverted into paths that lead to difficulty and disaster. On the contrary, when there are many who possess the gift of government or wise counsel, free and frank discussions of problems will ensure that every important factor is weighed, every pitfall foreseen (see chs. 15:22; 20:18; 24:6).
When counsel is rejected, there is little that can be done for that void of wisdom but to leave them to discover by hard experience that good counsel is a blessing from God that should be accepted.
Pro 11:15 Whoever puts up security for a stranger will surely suffer, but whoever refuses to shake hands in pledge is safe.
Pro 11:16 A kindhearted woman gains honor, but ruthless men gain only wealth.
The import of the passage seems to be that a gracious woman will guard her honor as effectively as a powerful and violent man protects his wealth.
Pro 11:17 Those who are kind benefit themselves, but the cruel bring ruin on themselves.
The kindly, helpful man who unselfishly gives assistance to others is also taking the surest way to help himself. Contrariwise, the mean, cruel man harms himself as well as others. One reason for this is that the indulgence of any tendency or trait of character, whether good or bad, increasingly strengthens it. Another reason is that moods and actions are reflected from others. A cruel action is likely to arouse cruelty in others, a kind deed will return in helpful friendship from those so aided (see Matt. 5:7; 7:2, 12).
Pro 11:18 A wicked person earns deceptive wages, but the one who sows righteousness reaps a sure reward. The wicked man thinks that he is going to gain a worth-while return for his evil labors but finds that his reward is very different (see ch. 1:10–19; see also on v. 17). The righteous man sows righteousness and reaps a harvest that is as sure as eternity (Gal. 6:8).
Pro 11:19 Truly the righteous attain life, but whoever pursues evil finds death.
This verse states a simple and well-known truth. Since Christ draws unto Himself all men, and the Father deals out to every man a measure of faith, a man must choose either to respond to that drawing power or to resist it and be lost. Eternal life is as sure a reward for righteousness as eternal death is for sin (John 12:32; Rom. 6:23; SC 31).
Pro 11:20 The LORD detests those whose hearts are perverse, but he delights in those whose ways are blameless.
God has a particular abhorrence of the deceitful, underhanded sinner who covers his perverse heart with a show of godliness (see chs. 3:32; 12:20; 17:20). With joy the Lord turns from the contemplation of hypocrites to the glad spectacle of the truehearted followers of Jesus.
Pro 11:21 Be sure of this: The wicked will not go unpunished, but those who are righteous will go free. Throughout the history of the great controversy, evil men have banded together to oppress the people of God only to find that the Defender of the righteous is mightier than the great deceiver with whom they have made an agreement (see 2 Chron. 20:1–25; Neh. 4:7–15)
Pro 11:22 Like a gold ring in a pig’s snout is a beautiful woman who shows no discretion.
A woman without discretion is evidently one who has abandoned womanly modesty and adopted a dissolute manner of speech and action; for the contrast is between beauty of form and figure and an ugly, swinish character. To adorn a pig with a golden nose is ridiculous. To fail to maintain a noble character within a beautiful body is tragic, both for the woman and for those who meet her.
Pro 11:23 The desire of the righteous ends only in good, but the hope of the wicked only in wrath.
While the desires of the righteous man tend only to that which is good, and God decrees that all things work together for his good (Rom. 8:28), the evil man desires those things that naturally and inevitably bring upon him the anger of men and, finally, the anger of God. Both in this life and in the day of God’s wrath, the selfish reap trouble (see Rev. 14:10; 16:19).
Pro 11:24 One person gives freely, yet gains even more; another withholds unduly, but comes to poverty.
Not every kind of scattering brings an increase. Careless giving often does harm both to the giver and to the receiver; but the loving, thoughtful endeavor to use one’s means to alleviate the suffering and aid the struggles of those in need, brings wealth to both.
The more the giver’s means are used to help others, the more he receives. The same is true of contributions made for the work of God (see v. 25). Withholding more than is right tends to be poverty, both spiritual and material.
Pro 11:25 A generous person will prosper; whoever refreshes others will be refreshed.
Literally, “the soul of blessing.” He who blesses others blesses himself (see 2 Cor. 9:6–15)
Pro 11:26 People curse the one who hoards grain, but they pray God’s blessing on the one who is willing to sell.
In time of scarcity there are those who hold back supplies until the price rises sufficiently to give them an excessive profit at the expense of their fellows. Naturally such men are hated and cursed by those who suffer want because of such activities (see Amos 8:4–7).Joseph’s work in Egypt was done on behalf of the people as well as the king. Hoarders of Joseph’s type would be welcome in any time of scarcity (Gen. 41:53–57).
Pro 11:27 Whoever seeks good finds favor, but evil comes to one who searches for it.
Those who busy themselves in service for their fellows receive honor and favor as their reward. While their search for good is unselfish, the reward is sure.
Pro 11:28 Those who trust in their riches will fall, but the righteous will thrive like a green leaf.
It was an amazement to the disciples when Christ said that it was hard for a rich man to enter the kingdom (Mark 10:24–26). The Hebrews regarded riches as a sure sign of the blessing of God, a mark of firm establishment in the world. But riches often become a snare. Instead of feeling his need of the Holy Spirit, instead of sharing his prosperity with others, the rich man often feels that he must protect his position by continually adding to his property and resources (see 1 Tim. 6:17). Even though he goes to his grave with the honor of men, leaving behind him great wealth, to the Lord he is a poor shriveled leaf that has fallen to the ground.
The righteous are compared to green leaves, but the wicked are likened to falling autumn leaves.
Pro 11:29 Whoever brings ruin on their family will inherit only wind, and the fool will be servant to the wise.
A man may cause trouble indirectly by inefficient management of his affairs or by his indolence. In that event both he and his household will have little more than wind to live upon. Or he may cause trouble directly by his harsh insistence upon economy, his anxiety and fretfulness lest his precious money be wasted. Such an attitude fails to win the cooperation of the family and the servants. In either case there is no profit, nothing but wind as gain.
Such a fool in Solomon’s day would be likely to lose his patrimony and be forced to work as the servant of the wise man who won the love and assistance of his household by his kindness and generosity. Compare the experience of the prodigal son (Luke 15:11–32).
Pro 11:30 The fruit of the righteous is a tree of life, and the one who is wise saves lives. The fruitage of the righteous man consists in wise and helpful words and actions, and these become to others a tree of life that feeds body and soul. Also, the example of a good man promotes spiritual health and leads to eternal life.
“Out of the fruit of righteousness grows a tree of life; but the souls of transgressors are cut off before their time.”
Pro 11:31 If the righteous receive their due on earth, how much more the ungodly and the sinner!
The LXX renders this verse, “If the righteous scarcely shall be saved, where shall the ungodly and sinner appear?” This reading is quoted in 1 Peter 4:18.
The LXX was in common use in the first century a.d., and was the OT of the Greek-speaking Christians. When the Greek differs from the Hebrew it is impossible to determine whether the difference is due to the translation’s being from a different Hebrew text or being a paraphrase of the text, or to changes resulting from transmission.
The outworking of God’s program will see the righteous ultimately recompensed in the earth (Dan. 7:27; Matt. 5:5; 2 Peter 3:13; Rev. 21:1, 2). Likewise, the wicked will receive their punishment on this earth (Rev. 20).