14 When there is no helping suggestion the people will have a fall, but with a number of wise guides they will be safe.
And Rehoboam went to Shechem, where all Israel had come together to make him king, And, hearing of it, Jeroboam, the son of Nebat, who was still in Egypt, where he had gone in flight from Solomon, and was living there, came back to his town Zeredah, in the hill-country of Ephraim; And all the men of Israel came to Rehoboam and said, Your father put a hard yoke on us: if you will make the conditions under which your father kept us down less cruel, and the weight of the yoke he put on us less hard, then we will be your servants. And he said to them, Go away for three days and then come back to me again. So the people went away. Then King Rehoboam took the opinion of the old men who had been with Solomon his father when he was living, and said, In your opinion, what answer am I to give to this people? And they said to him, If you will be a servant to this people today, caring for them and giving them a gentle answer, then they will be your servants for ever. But he gave no attention to the opinion of the old men, and went to the young men of his generation who were waiting before him: And said to them, What is your opinion? What answer are we to give to this people who have said to me, Make less the weight of the yoke which your father put on us? And the young men of his generation said to him, This is the answer to give to the people who came to you saying, Your father put a hard yoke on us; will you make it less? say to them, My little finger is thicker than my father's body; If my father put a hard yoke on you, I will make it harder: my father gave you punishment with whips, but I will give you blows with snakes. So all the people came to Rehoboam on the third day, as the king had given orders, saying, Come back to me the third day. And the king gave them a rough answer, giving no attention to the suggestion of the old men; But giving them the answer put forward by the young men, saying, My father made your yoke hard, but I will make it harder; my father gave you punishment with whips, but I will give it with snakes. So the king did not give ear to the people; and this came about by the purpose of the Lord, so that what he had said by Ahijah the Shilonite to Jeroboam, son of Nebat, might be effected. And when all Israel saw that the king would give no attention to them, the people in answer said to the king, What part have we in David? what is our heritage in the son of Jesse? to your tents, O Israel; now see to your people, David. So Israel went away to their tents. (But Rehoboam was still king over those of the children of Israel who were living in the towns of Judah.) Then King Rehoboam sent Adoniram, the overseer of the forced work; and he was stoned to death by all Israel. And King Rehoboam went quickly and got into his carriage to go in flight to Jerusalem. So Israel was turned away from the family of David to this day.
The chiefs of Zoan are completely foolish; the wisest guides of Pharaoh have become like beasts: how do you say to Pharaoh, I am the son of the wise, the offspring of early kings? Where, then, are your wise men? let them make clear to you, let them give you knowledge of the purpose of the Lord of armies for Egypt. The chiefs of Zoan have become foolish, the chiefs of Noph are tricked, the heads of her tribes are the cause of Egypt's wandering out of the way. The Lord has sent among them a spirit of error: and by them Egypt is turned out of the right way in all her doings, as a man overcome by wine is uncertain in his steps.
And the Apostles and the rulers of the church came together and gave thought to the question. And when there had been much discussion, Peter got up and said to them, My brothers, you have knowledge that some time back it was God's pleasure that by my mouth the good news might be given to the Gentiles so that they might have faith. And God, the searcher of hearts, was a witness to them, giving them the Holy Spirit even as he did to us; Making no division between them and us, but making clean their hearts by faith. Why then are you testing God, by putting on the neck of the disciples a yoke so hard that not even our fathers or we were strong enough for it? But we have faith that we will get salvation through the grace of the Lord Jesus in the same way as they. And all the people were quiet while Barnabas and Paul gave an account of the signs and wonders which God had done among the Gentiles by them. And when they had come to an end, James, answering, said, My brothers, give ear to me: Symeon has given an account of how God was first pleased to take from among the Gentiles a people for himself. And this is in agreement with the words of the prophets, as it is said, After these things I will come back, and will put up the tent of David which has been broken down, building up again its broken parts and making it complete: So that the rest of men may make search for the Lord, and all the Gentiles on whom my name is named, Says the Lord, who has made these things clear from the earliest times. For this reason my decision is, that we do not put trouble in the way of those who from among the Gentiles are turned to God; But that we give them orders to keep themselves from things offered to false gods, and from the evil desires of the body, and from the flesh of animals put to death in ways against the law, and from blood. For Moses, from times long past, has his preachers in every town, reading his law in the Synagogues every Sabbath.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Proverbs 11
Commentary on Proverbs 11 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 11
Pr 11:1-31.
1. (Compare Margin). The Hebrews used stones for weights.
just—complete in measure.
2. Self-conceit is unteachable; the humble grow wise (compare Pr 16:18; 18:12).
3. guide—to lead, as a shepherd (Pr 6:7; Ps 78:52).
perverseness—ill-nature.
destroy—with violence.
4. (Compare Pr 10:2).
wrath—that is, of God.
5. direct—or, "make plain"; wicked ways are not plain (Pr 13:17).
6. deliver them—that is, from evil, which the wicked suffer by their own doings (Pr 5:22; Ps 9:16).
7. expectation … perish—for death cuts short all his plans (Lu 16:25).
hope of unjust—better, "hope of wealth," or "power" (compare Isa 40:29, Hebrew). This gives an advance on the sentiment of the first clause. Even hopes of gain die with him.
8. Perhaps the trouble prepared by the wicked, and which he inherits (compare Pr 11:6).
9. (Compare Ps 35:16; Da 11:32). The just is saved by superior discernment.
10, 11. The last may be a reason for the first. Together, they set forth the relative moral worth of good and bad men.
11. By the blessing—implying active benevolence.
12. despiseth—or, "reviles," a course contrasted with the prudent silence of the wise.
holdeth his peace—as if neither hearing nor telling.
13. tale-bearer—(Compare Margin), one trading as a peddler in scandal, whose propensity to talk leads him to betray confidence.
14. counsel—the art of governing (Pr 1:5).
counsellors—literally, "one giving counsel"; the participle used as a collective.
15. (Compare Pr 6:1).
suretiship—(Compare Margin), the actors put for the action, which may be lawfully hated.
16. retaineth—or literally, "lay hold of as a support." Honor is to a feeble woman thus as valuable as riches to men.
17. merciful—kind to others; opposed to cruel. Such benefit themselves by doing good to others (compare Pr 24:5), while the cruel injure themselves as well as others.
flesh—that is, his body, by penuriousness (Col 2:23).
18. a deceitful work—or, "wages," which fail to satisfy, or flee away (Pr 10:2; 23:5).
sure reward—or, "gain," as from trading (Ho 10:12; Ga 6:8, 9).
19. Inference from Pr 11:18 (compare Pr 11:5, 6; 10:16).
20. (Compare Pr 11:5).
froward—as in Pr 2:15, opposed to the simplicity and purity of the upright.
in their way—or, "conduct."
21. The combined power of the wicked cannot free them from just punishment, while the unaided children of the righteous find deliverance by reason of their pious relationship (Ps 37:25, 26).
22. Jewels were often suspended from the nose (Ge 24:47; Isa 3:21). Thus adorned, a hog disgusts less than a fair and indiscreet woman.
23. (Compare Pr 10:28).
wrath—is that of God.
24-31. The scope of the whole is a comment on Pr 11:23. Thus liberality, by God's blessing, secures increase, while penuriousness, instead of expected gain, procures poverty.
25. liberal soul—(Compare Margin).
made fat—prospers (Pr 28:25; De 32:15; Lu 6:38).
watereth … watered—a common figure for blessing.
26. Another example of the truth of Pr 11:23; the miser loses reputation, though he saves corn.
selleth it—that is, at a fair price.
27. good [and] mischief—that is, of others.
procureth … seeketh—implying success.
28. (Compare Pr 10:15; Ps 49:6; 1Ti 6:17).
righteous … branch—(Ps 1:3; Jer 17:8).
29. troubleth—as Pr 15:27 explains, by greediness for gain (compare Pr 11:17).
inherit … wind—Even successful, his gains are of no real value. So the fool, thus acting, either comes to poverty, or heaps up for others.
30. a tree of life—Blessings to others proceed from the works of the righteous (Pr 3:18).
winneth souls—(Compare Margin) to do them good as opposed to Pr 6:25; Eze 13:18 (compare Lu 5:10).
31. Behold—Thus calling attention to the illustrations (compare Pr 11:23), the sentiment of which is confirmed even in time, not excluding future rewards and punishments.