Proverbs Chapter 11 KJV
King James Version, Holy Bible
A false balance is abomination to the Lord: but a just weight is his delight.
2 When pride cometh, then cometh shame: but with the lowly is wisdom.
3 The integrity of the upright shall guide them: but the perverseness of transgressors shall destroy them.
4 Riches profit not in the dayof wrath: but righteousness delivereth from death.
5 The righteousness of the perfect shall direct his way: but the wicked shall fall by his own wickedness.
6 The righteousness of the upright shall deliver them: but transgressors shall be taken in their own naughtiness.
7 When a wicked man dieth, his expectation shall perish: and the hope of unjust men perisheth.
8 The righteous is delivered out of trouble, and the wicked cometh in his stead.
More Proverbs
9 An hypocrite with his mouth destroyeth his neighbour: but through knowledge shall the just be delivered.
10 When it goeth well with the righteous, the city rejoiceth: and when the wicked perish, there is shouting.
11 By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked.
12 He that is void of wisdom despiseth his neighbour: but a man of understanding holdeth his peace.
13 A talebearer revealeth secrets: but he that is of a faithful spirit concealeth the matter.
14 Where no counsel is, the people fall: but in the multitude of counsellors there is safety.
15 He that is surety for a stranger shall smart for it: and he that hateth suretiship is sure.
16 A gracious woman retaineth honour: and strong men retain riches.
17 The merciful man doeth good to his own soul: but he that is cruel troubleth his own flesh.
18 The wicked worketh a deceitful work: but to him that soweth righteousness shall be a sure reward.
19 As righteousness tendeth to life: so he that pursueth evil pursueth it to his own death.
20 They that are of a froward heart are abomination to the Lord: but such as are upright in their way are his delight.
21 Though hand join in hand, the wicked shall not be unpunished: but the seed of the righteous shall be delivered.
22 As a jewel of gold in a swine's snout, so is a fair woman which is without discretion.
23 The desire of the righteous is only good: but the expectation of the wicked is wrath.
24 There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty.
25 The liberal soul shall be made fat: and he that watereth shall be watered also himself.
26 He that withholdeth corn, the people shall curse him: but blessing shall be upon the head of him that selleth it.
27 He that diligently seeketh good procureth favour: but he that seeketh mischief, it shall come unto him.
28 He that trusteth in his riches shall fall; but the righteous shall flourish as a branch.
29 He that troubleth his own house shall inherit the wind: and the fool shall be servant to the wise of heart.
30 The fruit of the righteous is a tree of life; and he that winneth souls is wise.
31 Behold, the righteous shall be recompensed in the earth: much more the wicked and the sinner.
About This Proverb:
Biblical Scholars On This Chapter:
| Scholar | Verse / Section | Key Scholarly Input |
|---|---|---|
| Robert Jamieson (University of Edinburgh, 1802–1880) | 1–11 (Honesty, integrity, righteousness) | Jamieson emphasizes that honesty and integrity protect social order. He notes that moral uprightness is rewarded both socially and spiritually. |
| Andrew Fausset (Durham University, 1821–1910) | 12–22 (Humility and generosity) | Fausset stresses that humility guards against pride and fosters righteous behavior. He highlights generosity as a tangible expression of ethical living. |
| David Brown (University of Aberdeen, 1803–1897) | 23–31 (Consequences of wickedness and reward of virtue) | Brown highlights the moral consequences of wicked behavior versus the benefits of righteousness. He interprets these verses as practical guidance for daily ethical living. |
| Carl Friedrich Keil (University of Leipzig, 1807–1888) | 1–31 | Keil emphasizes antithetical parallelism that reinforces moral contrasts. He notes that this literary form aids memorization and ethical instruction. |
Themes: Integrity, Justice, Consequences of Actions
| Scholar / Institution & Work | Views on Themes Related to This Proverb (Added Verse for Emphasis) |
|---|---|
| Clement of Alexandria (c. 150–215, Stromata, Alexandria) | Integrity governs ethical decision-making. Just actions produce moral and social benefit (Verses 1–3). |
| Irenaeus of Lyons (c. 130–202, Against Heresies, Lyons) | Ethical conduct carries consequences. Justice aligns the soul with virtue (Verses 4–5). |
| Origen (c. 184–253, On First Principles, Alexandria) | The just prosper through ethical action. Dishonesty leads to moral decline (Verses 6–8). |
| Augustine of Hippo (354–430, De Doctrina Christiana, Hippo Regius) | Integrity is essential for moral stability. Justice and righteousness guide ethical life (Verses 1–3). |
| Basil the Great (c. 329–379, Letters and Ascetic Writings, Caesarea) | Ethical conduct produces consequences for both good and evil. Integrity safeguards the soul (Verses 4–5). |
| Chrysostom (c. 347–407, Homilies on Proverbs, Constantinople) | Justice protects the moral order. Dishonesty leads to ruin (Verses 6–8). |
| John Calvin (1509–1564, Commentary on the Book of Proverbs, Geneva) | Integrity and justice reflect divine principles. Ethical vigilance yields benefit and security (Verses 1–3). |
| Matthew Henry (1662–1714, Commentary on the Whole Bible, England) | Ethical action produces measurable outcomes. Justice ensures moral alignment with God (Verses 4–5). |
| Richard Baxter (1615–1691, The Practical Works of Richard Baxter, England) | Integrity is foundational to righteous living. Ethical lapses bring moral and practical consequences (Verses 6–8). |
| John Owen (1616–1683, Works on Spiritual Life, England) | Justice manifests in conduct and social relations. Ethical vigilance preserves moral order (Verses 1–3). |
| Thomas Aquinas (1225–1274, Summa Theologica, University of Paris) | Moral behavior requires integrity and prudence. Justice maintains harmony and order (Verses 4–5). |
| Peter Lombard (c. 1100–1160, Sentences, University of Paris) | Integrity directs ethical action. Consequences follow both virtue and vice (Verses 6–8). |
| Richard Hooker (1554–1600, Of the Laws of Ecclesiastical Polity, England) | Ethical vigilance ensures justice. Integrity strengthens moral character (Verses 1–3). |
| Thomas Watson (1620–1686, Body of Divinity, England) | Prudence and integrity guide action. Ethical conduct produces just outcomes (Verses 4–5). |
| John Lightfoot (1602–1675, Horae Hebraicae et Talmudicae, Cambridge) | Integrity protects the moral life. Ethical reflection ensures just outcomes (Verses 6–8). |
| Hugh Binning (1627–1653, The Christian Academy, Scotland) | Justice aligns conduct with virtue. Ethical vigilance prevents corruption (Verses 1–3). |
| Jonathan Edwards (1703–1758, Sermons and Treatises, USA) | Integrity safeguards both moral and social well-being. Justice ensures ethical stability (Verses 4–5). |
| Benedict Spinoza (1632–1677, Ethics, Netherlands) | Rational discernment supports ethical action. Integrity and justice yield practical and moral consequences (Verses 6–8). |
| Jean Morin (1591–1659, Ecclesiastical History, France) | Ethical action produces consequences for the soul. Justice maintains alignment with divine law (Verses 1–3). |
| Francis Turretin (1623–1687, Institutes of Elenctic Theology, Geneva) | Integrity is central to moral life. Ethical vigilance ensures just outcomes (Verses 4–5). |
