Proverbs 9:11

The righteous is delivered out of trouble,.... One after another he comes into, if not in this life, yet at death; which is to him a perfect deliverance out of all tribulation; see Revelation 7:14; or when the wicked die, as in Proverbs 11:7, then the righteous are delivered from the trouble they gave them, or designed to give them; though it seems rather to design deliverance from trouble in the first sense, since it follows, and the wicked cometh in his stead; as Haman did in the room of Mordecai, and was hanged upon the gallows the other was delivered from, and he had prepared for him, Esther 7:10; and as Daniel was delivered from the lion's den, and his enemies thrown into it, Daniel 6:24; and as in the latter day the righteous will be delivered from all their persecutors, and antichrist will be destroyed with the breath of Christ's mouth, and the brightness of his coming; and then they that destroyed the earth shall be destroyed themselves, Revelation 11:18. Proverbs 11:9 Ver. 9. An hypocrite with [his] mouth destroyeth his neighbour,....

9:1-12 Christ has prepared ordinances to which his people are admitted, and by which nourishment is given here to those that believe in him, as well as mansions in heaven hereafter. The ministers of the gospel go forth to invite the guests. The call is general, and shuts out none that do not shut out themselves. Our Saviour came, not to call the righteous, but sinners; not the wise in their own eyes, who say they see. We must keep from the company and foolish pleasures of the ungodly, or we never can enjoy the pleasures of a holy life. It is vain to seek the company of wicked men in the hope of doing them good; we are far more likely to be corrupted by them. It is not enough to forsake the foolish, we must join those that walk in wisdom. There is no true wisdom but in the way of religion, no true life but in the end of that way. Here is the happiness of those that embrace it. A man cannot be profitable to God; it is for our own good. Observe the shame and ruin of those who slight it. God is not the Author of sin: and Satan can only tempt, he cannot force. Thou shalt bear the loss of that which thou scornest: it will add to thy condemnation.

For by me thy days shall be multiplied,.... These are the words of Wisdom, and contain a reason and argument why her call and advice in the preceding verses should be listened unto, since she gives long life to her followers. She is a tree of life unto them, the author and giver of spiritual and eternal life; by means of her bread and her wine spiritual life is maintained, promoted, and preserved; and length of days, for ever and ever, is the gift of her right hand; see Proverbs 3:16 . The Targum is, "for by it thy days shall be multiplied;'' which seems to refer it to the fear of the Lord, the beginning of wisdom, in Proverbs 9:10, to which long life is attributed; see Proverbs 10:27; and the years of thy life shall be increased; or, "they shall add years of life to thee" (o); wisdom and understanding, the fear of the Lord, and the knowledge of the Holy; if not in this world, yet in the world to come, which will be without end. (o) "et addent tibi annos vitae", Baynus, Cocceius.

Verse 11. - The parenthetical explanation being concluded, in which Wisdom has intimated why it is useless to appeal to the scorner and the wilful sinner, she now resumes the direct address interrupted at ver. 7, presenting a forcible reason for the advice given in ver. 6, though there is still some connection with ver. 10, as it is from the wisdom that comes from the fear of the Lord that the blessings now mentioned spring. For by me thy days shall be multiplied (see Proverbs 3:2, 16 ; Proverbs 4:10 , where long life is promised as a reward for the possession and practice of wisdom). The same result is attributed to the fear of God ( Proverbs 10:27 ; Proverbs 14:27 , etc.). In ver. 6 the address is in the plural; here it is singular. A similar interchange is found in Proverbs 5:7, 8 (where see note). Proverbs 9:11

The singular reason for this proverb of Wisdom is now given: "For by me will thy days become many, And the years of thy life will be increased." Incorrectly Hitzig: "and years of life will increase to thee;" הוסיף is always and everywhere (e.g., also Job 38:11) transitive. In the similar passage, Proverbs 3:2, יוסיפו had as its subject the doctrine of Wisdom; here חכמה and בינה it is not practicable to interpret as subj., since 11a Wisdom is the subject discoursing - the expression follows the scheme, dicunt eos equals dicuntur, as e.g., Job 7:3; Gesen. 137 - a concealing of the operative cause, which lies near, where, as Proverbs 2:22, the discourse is of severe judgment, thus: they (viz., the heavenly Powers) will grant to thee years of life (חיּים in a pregnant sense, as Proverbs 3:2) in rich measure, so that constantly one span comes after another. But in what connection of consequence does this stand with the contents of the proverb, Proverbs 9:10? The ancients say that the clause with כי refers back to Proverbs 9:5. The Proverbs 9:7-10 (according also to Fl.) are, as it were, parenthetic.

Hitzig rejects these verses as an interpolation, but the connection of Proverbs 9:11 with 5f. retains also something that is unsuitable: "steps forward on the way of knowledge, for by me shall thy days become many;" and if, as Hitzig supposes, Proverbs 9:12 is undoubtedly genuine, whose connection with Proverbs 9:11 is in no way obvious, then also will the difficulty of the connection of Proverbs 9:7-10 with the preceding and the succeeding be no decisive mark of the want of genuineness of this course of thought. We have seen how the progress of Proverbs 9:6 to 7 is mediated: the invitation of Wisdom goes forth to the receptive, with the exclusion of the irrecoverable. And Proverbs 9:11 is related to Proverbs 9:10, as the proof of the cause from the effect. It is the fear of God with which Wisdom begins, the knowledge of God in which above all it consists, for by it is fulfilled the promise of life which is given to the fear of God, Proverbs 10:27; Proverbs 14:27; Proverbs 19:23, cf. Deuteronomy 4:40, and to humility, which is bound up with it. Proverbs 10:17.

stay him —sustain or deliver him. 18. (Compare Proverbs 10:9; 17:20). Double dealing is eventually fatal. 19. (Compare Proverbs 10:4; 20:4). vain persons —idle, useless drones, implying that they are also wicked (Proverbs 12:11; Psalms 26:4). 20. maketh haste … rich —implying deceit or fraud (Proverbs 20:21), and so opposed to "faithful" or reliable. 21. respect of persons —(Proverbs 24:23). Such are led to evil by the slightest motive. 22. (Compare Proverbs 28:20). evil eye —in the general sense of Proverbs 23:6, here more specific for covetousness (compare Proverbs 22:9; Matthew 20:15). poverty … him —by God's providence. 23. (Compare Proverbs 9:8, 9; 27:5). Those benefited by reproof will love their monitors. 24. (Compare Matthew 15:4-6). Such, though heirs, are virtually thieves, to be ranked with highwaymen. 25. of a proud heart —literally, "puffed up of soul"—that is, self-confident, and hence overbearing and litigious. made fat —or, "prosperous" (Proverbs 11:25; 16:20). 26. (Compare Proverbs 3:6-8). walketh wisely —that is, trusting in God (Proverbs 22:17-19). 27. (Compare Proverbs 11:24-26). hideth his eyes —as the face (Psalms 27:9; 69:17), denotes inattention. 28. The elevation of the wicked to power drives men to seek refuge from tyranny (compare Proverbs 28:12; 11:10; Psalms 12:8). ## CHAPTER 29 Proverbs 29:1-27. 1. hardeneth … neck —obstinately refuses counsel (2 Kings 17:14; Nehemiah 9:16).