He that walks uprightly walks surely: but he that perverts his ways shall be known.
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EXPOSITORY (ENGLISH BIBLE)Walketh surely.—He has no cause to fear lest anything to his discredit should come out, but can trust quietly in the Lord (Psalm 112:7); while he that goeth by crooked paths will be found out (Matthew 10:26), and the fear of this gives him perpetual uneasiness. Or the meaning may be that he will be “instructed,” i.e., punished by misfortune, as Jeremiah 31:19.Proverbs 10:9. He that walketh uprightly — Who is sincere, and just, and faithful in his dealings with God, and toward men; walketh surely — Hebrew, ילךְ בשׂח, shall walk securely, or confidently, as the word properly signifies; quietly resting upon God’s favour and gracious providence for his protection, being supported by the testimony of a good conscience, and therefore not caring who observes or knows his actions, which he endeavours to approve both to God and men. But he that perverteth his ways — That walks perversely, or in crooked and sinful paths; that acts hypocritically and deceitfully with God, or with men; shall be known — His wickedness shall be publicly discovered, and so he shall be exposed to all that shame and punishment which his sins deserve, and which he thought by his craft and subtlety to avoid.Jeremiah 31:19; Judges 8:16 margin) in the sense of exposed.
known—discovered and punished.He that walketh uprightly; who is sincere, and just, and faithful in his dealings with God and with men.
Surely; or, securely, or confidently, as the word properly signifies, and is here rendered by all the ancient interpreters, and by most of the others; quietly resting upon God’s favour and gracious providence for his protection, and being supported by the testimony of a good conscience, and therefore not fearing nor caring who knows or observes his actions, which he endeavours to approve both to God and to men.
That perverteth his ways; that walks perversely, or frowardly, or in crooked and sinful paths; that dealeth hypocritically and deceitfully with God, or with men, using all possible crafts to conceal his wickedness.
Shall be known; his wickedness shall be publicly discovered, and so he shall be exposed to all that shame and punishment which his sins deserve, and which he thought by his cunning practices to avoid. Proverbs 2:7; he has the gracious and supporting presence of God, when he passes through the fire and water of afflictions, and even through the valley of the shadow of death, so that he has nothing to fear; and has moreover the testimony of a good conscience; and having a good hope through grace, he "walks in hope", as the Targum is; yea, rejoices in hope of the glory of God, and holds fast that rejoicing to the end;
but he that perverteth his ways shall be known; who does not walk in a plain, direct, and even path, according to the rule of the word, as the upright man; but winds about here and there, goes into crooked paths, walks in craftiness as deceitful workers, whose folly shall be made manifest; though they think to hide it, and deceive men, they and their wickedness shall be exposed, their tricks and artful methods shall be laid open, and they be known to be what they are; if not in this life, yet at the last judgment, 1 Timothy 5:24. Jarchi and Aben Ezra observe another sense of the word, "he shall be broken", and compare with it Judges 8:16.He that walketh uprightly walketh surely: but he that perverteth his ways shall be known.
EXEGETICAL (ORIGINAL LANGUAGES)9. known] i.e. found out. Comp. 1 Timothy 5:24; 1 Timothy 3:9. Some, however, render, “shall be punished,” shall be taught by bitter experience his folly, comparing Jeremiah 31:19, where the same Heb. word is rendered, “I was instructed.”Verse 9. - He that walketh uprightly (Proverbs 2:7); Vulgate and Septuagint, "in simplicity," having nothing to conceal or to fear. So Christ enjoins his followers to be guileless as children, and harmless as doves (Matthew 10:16; Mark 10:15). Surely; equivalent to "securely;" ἀμερίμνως, Aquila, having no fear of inopportune exposure, because he has no secret sin. He that perverteth his ways; deals in crooked practices. Shall be known (Proverbs 12:16). He shall be exposed and punished, and put to open shame. Having this apprehension always present, he cannot walk with confidence as the innocent does. Hence the antithesis in the text.
Jahve does not suffer the soul of the righteous to hunger;
But the craving of the godless He disappointeth.
The thought is the same as Proverbs 13:25. There, as also at Proverbs 6:30, the soul is spoken of as the faculty of desire, and that after nourishment, for the lowest form of the life of the soul is the impulse to self-preservation. The parallel הוּה, in which lxx and Ar. erroneously find the meaning of חיּה, life, the Syr. Targ. the meaning of הון, possession, means the desire, without however being related to אוּה (Berth.); it is the Arab. hawan, from הוה, Arab. haway, which, from the fundamental meaning χαίνειν, hiare, to gape, yawn, signifies not only unrestrained driving along, and crashing overthrow (cf. Proverbs 11:6; Proverbs 19:13), but also the breaking forth, ferri in aliquid, whence הוּה, Arab. hawan, violent desire, in Hebr. generally (here and Psalm 52:9, Mich. Proverbs 7:3) of desire without limits and without restraint (cf. the plur. âhawâ, arbitrary actions, caprices); the meanings deduced from this important verbal stem (of which also הוה היה, accidere, and then esse, at least after the Arabic conception of speech, is an offshoot) are given by Fleischer under Job 37:6, and after Fleischer by Eth, Schlafgemach der Phantasie, ii. p. 6f. The verb הדף signifies to push in the most manifold shades, here to push forth, repellere, as 2 Kings 4:27 (cf. Arab. ḥadhaf, to push off equals to discharge); the fut. is invariably יהדּף, like יהגּה. God gives satisfaction to the soul of the righteous, viz., in granting blessings. The desire of the wicked He does not suffer to be accomplished; it may appear for a long time as if that which was aimed at was realized, but in the end God pushes it back, so that it remains at a distance, because contrary to Him. Instead of והות רשׁעים, some editions (Plantin 1566, Bragadin 1615) have והות בּגדים, but, in opposition to all decided testimony, only through a mistaken reference to Proverbs 11:6.
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