Proverbs 11:8
The righteous is delivered out of trouble, and the wicked cometh in his stead.
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(8) The righteous is delivered out of trouble. . . .—That is, misfortunes pass by the righteous and fall upon the wicked. (Comp. Proverbs 21:18.) Or, it may mean that the righteous “is taken away from the evil to come “by death (Isaiah 57:1), the wicked lives on to suffer in his place.

11:1 However men may make light of giving short weight or measure, and however common such crimes may be, they are an abomination to the Lord. 2. Considering how safe, and quiet, and easy the humble are, we see that with the lowly is wisdom. 3. An honest man's principles are fixed, therefore his way is plain. 4. Riches will stand men in no stead in the day of death. 5,6. The ways of wickedness are dangerous. And sin will be its own punishment. 7. When a godly man dies, all his fears vanish; but when a wicked man dies, his hopes vanish. 8. The righteous are often wonderfully kept from going into dangerous situations, and the ungodly go in their stead. 9. Hypocrites delude men into error and sin by artful objections against the truths of God's word. 10,11. Nations prosper when wicked men are cast down. 12. A man of understanding does not judge of others by their success. 13. A faithful man will not disclose what he is trusted with, unless the honour of God and the real good of society require it. 14. We shall often find it to our advantage to advise with others. 15. The welfare of our families, our own peace, and our ability to pay just debts, must not be brought into danger. But here especially let us consider the grace of our Lord Jesus Christ in becoming Surety even for enemies. 16. A pious and discreet woman will keep esteem and respect, as strong men keep possession of wealth. 17. A cruel, froward, ill-natured man, is vexatious to those that are, and should be to him as his own flesh, and punishes himself. 18. He that makes it his business to do good, shall have a reward, as sure to him as eternal truth can make it. 19. True holiness is true happiness. The more violent a man is in sinful pursuits, the more he hastens his own destruction. 20. Nothing is more hateful to God, than hypocrisy and double dealing, which are here signified. God delights in such as aim and act with uprightness. 21. Joining together in sin shall not protect the sinners. 22. Beauty is abused by those who have not discretion or modesty with it. This is true of all bodily endowments. 23. The wicked desire mischief to others, but it shall return upon themselves. 24. A man may grow poor by not paying just debts, not relieving the poor, not allowing needful expenses. Let men be ever so saving of what they have, if God appoints, it comes to nothing. 25. Both in temporal and spiritual things, God commonly deals with his people according to the measure by which they deal with their brethren. 26. We must not hoard up the gifts of God's bounty, merely for our own advantage. 27. Seeking mischief is here set against seeking good; for those that are not doing good are doing hurt, even to themselves.Significant words, as showing the belief that when the righteous died, his "expectation" (i. e., his hope for the future) did not perish. The second clause is rendered by some, "the expectation that brings sorrow." 8. Perhaps the trouble prepared by the wicked, and which he inherits (compare Pr 11:6). Is by God’s providence brought into the same miseries, which either he designed against the righteous, or had formerly inflicted upon the righteous, and now lately removed from them.

The righteous is delivered out of trouble,.... One after another he comes into, if not in this life, yet at death; which is to him a perfect deliverance out of all tribulation; see Revelation 7:14; or when the wicked die, as in Proverbs 11:7, then the righteous are delivered from the trouble they gave them, or designed to give them; though it seems rather to design deliverance from trouble in the first sense, since it follows,

and the wicked cometh in his stead; as Haman did in the room of Mordecai, and was hanged upon the gallows the other was delivered from, and he had prepared for him, Esther 7:10; and as Daniel was delivered from the lion's den, and his enemies thrown into it, Daniel 6:24; and as in the latter day the righteous will be delivered from all their persecutors, and antichrist will be destroyed with the breath of Christ's mouth, and the brightness of his coming; and then they that destroyed the earth shall be destroyed themselves, Revelation 11:18.

The righteous is delivered out of trouble, and the wicked cometh in his {c} stead.

(c) That is, will enter into trouble.

Verse 8. - Out of trouble; i.e. God is at hand to help the righteous out of straits (de angustia, Vulgate); or takes him away from the evil to come (Isaiah 57:1; Wisd. 4:10-14). Septuagint, "escapeth from the chase." In his stead (Proverbs 21:18). The evil from which the righteous is saved fails upon the wicked. As Abraham says to Dives in the parable, "He is comforted, but thou art tormented" (Luke 16:25). Of this substitution many instances occur in Scripture. Thus Haman was hanged on the gallows which he had erected for Mordecai (Esther 7:10); Daniel's accusers were cast into the den of lions from which he was saved (Daniel 6:24; comp. Isaiah 43:4). Proverbs 11:88 The righteous is delivered from trouble,

   And the godless comes in his stead.

The succession of the tenses gives the same meaning as when, periodizing, we say: while the one is delivered, the other, on the contrary, falls before the same danger. נחלץ (vid., under Isaiah 58:11) followed by the historical tense, the expression of the principal fact, is the perfect. The statement here made clothes itself after the manner of a parable in the form of history. It is true there are not wanting experiences of an opposite kind (from that here stated), because divine justice manifests itself in this world only as a prelude, but not perfectly and finally; but the poet considers this, that as a rule destruction falls upon the godless, which the righteous with the help of God escapes; and this he realizes as a moral motive. In itself תּחתּיו may also have only the meaning of the exchange of places, but the lxx translate αντ ̓ αὐτοῦ, and thus in the sense of representation the proverb appears to be understood in connection with Proverbs 21:18 (cf. the prophetico-historical application, Isaiah 43:4). The idea of atonement has, however, no application here, for the essence of atonement consists in the offering up of an innocent one in the room of the guilty, and its force lies in the offering up of self; the meaning is only, that if the divinely-ordained linking together of cause and effect in the realms of nature and of history brings with it evil, this brings to the godless destruction, while it opens the way of deliverance for the righteous, so that the godless becomes for the righteous the כּפר, or, as we might say in a figure of similar import, the lightning conductor.

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