Proverbs 11:31
Behold, the righteous shall be recompensed in the earth: much more the wicked and the sinner.
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(31) Behold the righteous shall be recompensed in the earth.—That is, even he shall be punished for his misdeeds, as were Jacob, Moses, David; how much more shall “the wicked and the sinner.” The LXX. translates freely, “If the righteous scarcely be saved, where shall the ungodly and the sinner appear?” a rendering adopted in 1Peter 4:18.

Proverbs 11:31. Behold, the righteous shall be recompensed — That is, chastised, or punished for his sins; which the next clause shows to be Solomon’s meaning here; in the earth — Whereby he intimates, that all the righteous man’s sufferings are confined to this world, which is an unspeakable felicity; much more the wicked and the sinner — They shall be punished much more certainly and severely, either in this life, or in the life to come; or rather, in both. Compare this verse with 1 Peter 4:18, which is a good comment upon it. 11:28. The true believer is a branch of the living Vine. When those that take root in the world wither, those who are grafted into Christ shall be fruitful. 29. He that brings trouble upon himself and his family, by carelessness, or by wickedness, shall be unable to keep and enjoy what he gets, as a man is unable to hold the wind, or to satisfy himself with it. 30. The righteous are as trees of life; and their influence upon earth, like the fruits of that tree, support and nourish the spiritual life in many. 31. Even the righteous, when they offend on earth, shall meet with sharp corrections; much more will the wicked meet the due reward of their sins. Let us then seek those blessings which our Surety purchased by his sufferings and death; let us seek to copy his example, and to keep his commandments.The sense would appear to be, "The righteous is requited, i. e., is punished for his lesser sins, or as a discipline; much more the wicked, etc." Compare 1 Peter 4:18. 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. The righteous shall be recompensed, i.e. punished for his sins, as appears from the next clause; the general word being here used of this one particular, by a synecdoche. In the earth; whereby he intimates that all his sufferings are confined to this world, which is an unspeakable felicity.

Much more, they shall be punished more certainly and more severely, either in this life or in the next,

the wicked and the sinner; those who make sin their great study, and daily and most delightful exercise. Compare this verse with 1 Peter 4:18, which is a good comment upon it. Behold, the righteous shall be recompensed in the earth,.... Which Aben Ezra understands of the recompence of their good works. There is a reward for the righteous, and which they have now in keeping, though not "for" keeping, the commandments of God; they have the promise of this life, as well as of that which is to come, and which is made good to them; they have every good thing now which is proper and convenient for them; and they shall be recompensed in the new earth, in which only righteous persons will dwell. But it seems better, with Jarchi, to interpret it of the recompence of their sins and transgressions; that is, of their chastisements and afflictions, with which they are chastised by their heavenly Father, when they sin against him; which are all in love and for their good; and which they have only here on earth, while they are in this world; they will be all over in another, when there will be no more sin, and no more chastisement for it, much less condemnation; see 1 Corinthians 11:32;

much more the wicked and the sinner; who shall not only be punished on earth as they often are, but in hell to all eternity. The Septuagint, Syriac, and Arabic versions, render the whole thus; "if the righteous be scarcely saved, where shall the ungodly and the sinner appear?" Which words are used by the Apostle Peter, to show, that if judgment or chastisement begin at the house of God, or with the righteous, that the end of the wicked must be very bad; which entirely agrees with the sense of this passage; see 1 Peter 4:17; a "behold" is prefixed to the whole, as a note, either of admiration, or rather of attention to what is sure and certain, and worthy of regard and consideration. The Targum is,

"behold, the righteous are strengthened in the earth; but the wicked and the sinners shall be consumed out of the earth;''

which seems to agree with Aben Ezra's sense of the words; see Psalm 104:35.

Behold, the righteous shall be {t} recompensed upon the earth: much more the wicked and the sinner.

(t) Will be punished as he deserves, 1Pe 4:18.

31. shall be recompensed] This might mean, shall receive, in each case, the return due to him; the righteous shall be rewarded (as the same Heb. word is rendered in Proverbs 13:13) and the wicked punished (comp. recompense evil, the Heb. word being again the same, Jeremiah 18:20). But then it is difficult to understand why the law of retribution should obtain “much more” in the second case than in the first. “Recompensed” has therefore been understood to mean “punished” in both cases: The righteous shall be punished for his sins (“for there is no man that sinneth not,” 1 Kings 8:46); how much more, &c. The LXX. paraphrase of this latter interpretation is adopted by St Peter: “If the righteous is scarcely saved, where shall the ungodly and the sinner appear?” 1 Peter 4:18, R.V.Verse 31. - The righteous shall be recompensed in the earth. Them are two ways of understanding this verse. The word rendered "recompensed," שַׁלַַ(shalam), is a vox media, and can be taken either in a good or bad sense. So the meaning will be, "The righteous meets with his reward upon earth, much more the sinner," the "reward" of the latter being, of course, punishment. But the versions lead to another interpretation, by which "recompensed" is rendered "chastised;" and the meaning is - if even the righteous shall be punished for their trespasses, as Moses, David, etc., how much more the wicked! The Septuagint, quoted exactly by St. Peter (1 Peter 4:18) has, "If the righteous scarcely be saved, where shall the ungodly and the sinner appear?"

25 A liberal soul [soul of blessing] is made fat,

     And he that watereth others is also watered.

A synonymous distich (vid., p. 7). A soul of blessing is one from whom blessings go out to others, who is even a blessing to all with whom he comes into fellowship; בּרצה denotes also particularly the gifts of love, 1 Samuel 25:27, בּרך denotes, if the Arab. is right, which derives it from the fundamental idea "to spread out:" to cause to increase and prosper by means of word and deed. The blessing which goes out from such a soul comes back again to itself: תדשּׁן (as Proverbs 13:4; Proverbs 28:25), it is made fat, gains thereby sap and strength in fulness; the Pual refers to the ordinance of God; Proverbs 22:9 is kindred in meaning to this anima benefica pinguefiet. In 25b יורא is the Aramaic form of writing, but without the Aramaic vocalization (cf. Proverbs 1:10. תּבא, Isaiah 21:12 ויּתא). Perhaps the א makes it noticeable that here a different word from יורה, morning rain, is used; however, Symm. translates πρωΐνός, and the Graec. Venet. (Kimchi following it) ὑετός. As a rule, we do not derive יורא from ירה, of which it would be the Hophal ( equals יוּרה, as הודע, Leviticus 4:23, equals הוּדע) (Ewald, 131f.); for the idea conspergitur, which the Ho. of the Hiph. יורה, Hosea 6:3, expresses, is, as correlate to מרוה, as a parallel word to תדשּׁן, one not of equal force. Jerome was guided by correct feeling, for he translates: et qui inebriat ipse quoque inebriabitur. The stem-word is certainly רוה, whether it is with Hitzig to be punctuated יוּרא equals ירוה, or with Fleischer we are to regard יורא as derived per metathesin from ירוה, as for Arab. ârây (to cause to see) is used

(Note: Hitzig's comparison of rawaâ, finem respicere, as transposed from waray is incorrect; the former verb, which signifies to consider, thus appears to be original.)

the vulgar Arab. ârway (in the Syr. Arab.) and âwray (in the Egypt. Arab.). We prefer the latter, for the passing of יורה (from ירוה) into יורה is according to rule, vid., at Proverbs 23:21.

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