Chapter 11

1. A false balance. False balances 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.

A just weight. 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!

2. Then cometh shame. 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; PP 33–43; GC 492–504). 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 in this sin of pride.

With the lowly. 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).

3. 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).

Guide 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.

4. Riches profit not. 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; GC 654, 655).

5. The perfect. 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).

Shall direct. Heb. yashar, “to make smooth,” “to make straight,” that is, free from obstacles. 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; cf. DA 123; GC 623). 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.

6. Naughtiness. This verse emphasizes the importance of the lesson of the previous verse by repeating the thought in other words. “Naughtiness” should probably be “evil desire” (see on ch. 10:3). It is his own wicked desire that snares the evil man.

8. In his stead. 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; GC 624–626, 635, 636, 654–656).

9. Hypocrite. Heb. chaneph, literally, “a profane, irreligious person.” The KJV translates the 13 occurrences of this word by “hypocrite” (Job 8:13; 13:16; etc.). The Vaticanus Manuscript of the LXX renders chaneph by asebes, “ungodly,” although the Greek translations made by Aquila and Symmachus and Theodotion in the early days of the Christian dispensation have hupokrites, “hypocrite.” The profane man, whether hypocritical or not, is often ready and willing to destroy his neighbor by falsehoods, insinuations, and slander. 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.

10. The city rejoiceth. 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.

11. 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).

12. Holdeth his peace. 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 considered to be 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).

13. A faithful spirit. 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 (see Ed 235, 236; 5T 58, 59). The faithful friend will resist every temptation to reveal a 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.

14. Counsel. Heb. tachbuloth, probably originally derived from the idea of rope pulling, that is, the steering and directing of a ship by means of pulling a rope; hence the word has come to mean “direction,” “guidance,” or “counsel.” 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 those void of wisdom but to leave them to discover by hard experience that good counsel is a blessing from God that should be accepted (1T 225).

15. Surety. See on ch. 6:1.

16. Strong men. Heb. Фarisim, “ruthless, terror-striking men.” 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.

17. The merciful man. 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 back from others. A cruel action is likely to arouse cruelty in others, a kindly deed will return in helpful friendship from those so aided (see Matt. 5:7; 7:2, 12).

18. A deceitful work. 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).

19. Tendeth to life. 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).

20. A froward heart. 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; 4T 326; 5T 536). With joy the Lord turns from the contemplation of hypocrites to the glad spectacle of the truehearted followers of Jesus.

21. Though hand join in hand. Literally, “hand to hand.” This phrase has been variously interpreted. The LXX renders it, “he that unjustly strikes hands.” The striking or grasping of hands may refer to the means by which men attested truth. We may see here also a suggestion of the great confederacy of evil by which Satan has sought to win this world for his own domain, and also of the confederacies of wicked men who defy God, persecute His people, and claim finally to have made a covenant with death so as to escape punishment (see Isa. 8:12; 28:15, 18; GC 560, 561).

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).

22. Without 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 ring 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.

23. Wrath. Heb. Фebrah, “overflowing rage,” “fury.” 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; GC 36, 37).

24. Scattereth. 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 sufferings 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 poverty, both spiritual and material.

25. The liberal soul. Literally, “the soul of blessing.” He who blesses others blesses himself (see 2 Cor. 9:6–15).

26. Withholdeth corn. 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). Naturally, also, those who break artificially raised prices by selling at normal prices are loved and blessed. 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).

27. Diligently seeketh good. 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.

28. Shall fall. 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 down to the ground.

Branch. Literally, “leaf.” The righteous are compared to green leaves, but the wicked are likened to falling autumn leaves.

29. His own house. 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).

30. A tree of life. 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.

He that winneth. Heb. loqeach, a form of the verb laqach, “to take.” Only here is laqach translated “win.” It is used more than 700 times in the sense of “to take” or “to take away.” Since the object of the verb here is “souls,” Heb. nephashoth (plural of nephesh), and since nephesh frequently means “life” (Gen. 9:4; Ex. 4:19; etc.), some translate the phrase “he who taketh away lives.” The same combination of Hebrew words is thus translated in 1 Kings 19:4; Ps. 31:13; Prov. 1:19. If such is the intended meaning of the phrase, how can the “takers away of lives” be considered wise? This is the basic problem of the text, and this problem most obviously led the translators of the KJV to employ the unusual rendering, “win,” for laqach. Others follow the LXX, which renders the verse, “Out of the fruit of righteousness grows a tree of life; but the souls of transgressors are cut off before their time.”

31. Behold. Or, “if.” 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; GC 673).

Ellen G. White comments

1    4T 310

2     CH 371

4     3T 549

5     GC 286

13   2T 185; 4T 195

14   1T 225; 2T 357; 5T 30, 293; WM 202, 231

15   AH 391; Ed 136; 1T 200

24   AA 345; Ed 139; PP 528; 2T 160, 331; 6T 449

24, 25  CS 36, 49; ML 333; 1T 222; 6T 307; 9T 253

25   ChS 144; DA 142; Ed 140; MB 41; 1T 645; 2T 661; 3T 382; 6T 51, 307; 7T 170; WM 308

30   FE 199; 3T 422; GC 673