5 The righteousness of the perfect shall direct his way: but the wicked shall fall by his own wickedness.
5 The righteousness H6666 of the perfect H8549 shall direct H3474 his way: H1870 but the wicked H7563 shall fall H5307 by his own wickedness. H7564
5 The righteousness of the perfect shall direct his way; But the wicked shall fall by his own wickedness.
5 The righteousness of the perfect maketh right his way, And by his wickedness doth the wicked fall.
5 The righteousness of the perfect maketh plain his way; but the wicked falleth by his own wickedness.
5 The righteousness of the blameless will direct his way, But the wicked shall fall by his own wickedness.
5 The righteousness of the good man will make his way straight, but the sin of the evil-doer will be the cause of his fall.
Then Esther the queen answered and said, If I have found favour in thy sight, O king, and if it please the king, let my life be given me at my petition, and my people at my request: For we are sold, I and my people, to be destroyed, to be slain, and to perish. But if we had been sold for bondmen and bondwomen, I had held my tongue, although the enemy could not countervail the king's damage. Then the king Ahasuerus answered and said unto Esther the queen, Who is he, and where is he, that durst presume in his heart to do so? And Esther said, The adversary and enemy is this wicked Haman. Then Haman was afraid before the king and the queen. And the king arising from the banquet of wine in his wrath went into the palace garden: and Haman stood up to make request for his life to Esther the queen; for he saw that there was evil determined against him by the king. Then the king returned out of the palace garden into the place of the banquet of wine; and Haman was fallen upon the bed whereon Esther was. Then said the king, Will he force the queen also before me in the house? As the word went out of king's mouth, they covered Haman's face. And Harbonah, one of the chamberlains, said before the king, Behold also, the gallows fifty cubits high, which Haman had made for Mordecai, who spoken good for the king, standeth in the house of Haman. Then the king said, Hang him thereon. So they hanged Haman on the gallows that he had prepared for Mordecai. Then was the king's wrath pacified.
The heathen are sunk down in the pit that they made: in the net which they hid is their own foot taken. The LORD is known by the judgment which he executeth: the wicked is snared in the work of his own hands. Higgaion. Selah.
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Proverbs 11
Commentary on Proverbs 11 Matthew Henry Commentary
Chapter 11
Pro 11:1
As religion towards God is a branch of universal righteousness (he is not an honest man that is not devout), so righteousness towards men is a branch of true religion, for he is not a godly man that is not honest, nor can he expect that his devotion should be accepted; for,
Pro 11:2
Observe,
Pro 11:3
It is not only promised that God will guide the upright, and threatened that he will destroy the transgressors, but, that we may be the more fully assured of both, it is here represented as if the nature of the thing were such on both sides that it would do it itself.
Pro 11:4
Note,
Pro 11:5-6
These two verses are, in effect, the same, and both to the same purport with v. 3. For the truths are here of such certainty and weight that they cannot be too often inculcated. Let us govern ourselves by these principles.
The ways of wickedness are dangerous and destructive: The wicked shall fail into misery and ruin by their own wickedness, and be taken in their own naughtiness as in a snare. O Israel! thou hast destroyed thyself. Their sin will be their punishment; that very thing by which they contrived to shelter themselves will make against them.
Pro 11:7
Note,
Pro 11:8
As always in death, so sometimes in life, the righteous are remarkably favoured and the wicked crossed.
Pro 11:9
Here is,
Pro 11:10-11
It is here observed,
Pro 11:12-13
Pro 11:14
Here is,
Pro 11:15
Here we are taught,
Pro 11:16
Here,
Pro 11:17
It is a common principle, Every one for himself. Proximus egomet mihi-None so near to me as myself. Now, if this be rightly understood, it will be a reason for the cherishing of gracious dispositions in ourselves and the crucifying of corrupt ones. We are friends or enemies to ourselves, even in respect of present comfort, according as we are or are not governed by religious principles.
Pro 11:18
Note,
Pro 11:19
It is here shown that righteousness, not only by the divine judgment, will end in life, and wickedness in death, but that righteousness, in its own nature, has a direct tendency to life and wickedness to death.
Pro 11:20
It concerns us to know what God hates and what he loves, that we may govern ourselves accordingly, may avoid his displeasure and recommend ourselves to his favour. Now here we are told,
Pro 11:21
Observe,
Pro 11:22
By discretion here we must understand religion and grace, a true taste and relish (so the word signifies) of the honours and pleasures that attend an unspotted virtue; so that a woman without discretion is a woman of a loose and dissolute conversation; and then observe,
Pro 11:23
This tells us what the desire and expectation of the righteous and of the wicked are and how they will prove, what they would have and what they shall have.
Pro 11:24
Note,
Pro 11:25
So backward we are to works of charity, and so ready to think that giving undoes us, that we need to have it very much pressed upon us how much it is for our own advantage to do good to others, as before, v. 17.
Pro 11:26
See here,
Pro 11:27
Observe,
Pro 11:28
Observe,
Pro 11:29
Two extremes in the management of family-affairs are here condemned and the ill consequences of them foretold:-
Pro 11:30
This shows what great blessings good men are, especially those that are eminently wise, to the places where they live, and therefore how much to be valued.
Pro 11:31
This, I think, is the only one of Solomon's proverbs that has that note of attention prefixed to it, Behold! which intimates that it contains not only an evident truth, which may be beheld, but an eminent truth, which must be considered.