Proverbs 18:11

Pro 18:11 The rich man’s wealth [is] his strong city, and as an high wall in his own conceit.

Ver. 11. The rich man’s wealth is his strong city.] It is hard to have wealth, and not to trust to it. {Mat 19:24 1Ti 5:17; see the notes there} But wealth was never true to those that trusted it; there is an utter uncertainty, {1Ti 5:17} a nonentity, {Pro 23:5-6} an impotence to help in the evil day, {Zep 1:18} an impossibility to stretch to eternity, unless it be to destroy the owner for ever. {Ecc 5:13 Jas 5:1-2} A wicked man beaten out of earthly comforts is as a naked man in a storm, and an unarmed man in the field, or a ship tossed in the sea without an anchor, which presently dasheth upon rocks, or falleth upon quicksands. Totam igitur anchoram sacram figamus in Deo, qui solus nec potest, nec vult fallere; Cast we anchor therefore upon God, who neither can nor will fail us, saith a learned interpreter.

And as an high wall in his own conceit.] It is "conceit" only that sets a price upon these outward comforts, and bears men in hand, that thereby, as by a high wall, they shall not only be secured, but secreted in their lewdness, from the eyes of God and men. But what said the oracle to bloody Phocas? Though thou set up thy walls as high as heaven, sin lies at the foundation, and all will out - yea, all be overturned. {a}

{a} εαν υψοις τα τειχη εως ουρανου ενδον το κακον, &c. - Cedr.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Having described the firm and faithful defence of the righteous man (Pro 18:10), Solomon here shows what is the false and deceitful defence of the rich man, that has his portion and treasure in the things of this world, and sets his heart upon them. His wealth is as much his confidence, and he expects as much from it, as a godly man from his God. See, 1. How he supports himself. He makes his wealth his city, where he dwells, where he rules, with a great deal of self-complacency, as if he had a whole city under his command. It is his strong city, in which he intrenches himself, and then sets danger at defiance, as if nothing could hurt him. His scales are his pride; his wealth is his wall in which he encloses himself, and he thinks it a high wall, which cannot be scaled or got over, Job 31:24; Rev 18:7. 2. How herein he cheats himself. It is a strong city, and a high wall, but it is so only in his own conceit; it will not prove to be really so, but like the house built on the sand, which will fail the builder when he most needs it.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

contrasts with Pro 18:10 (compare Pro 10:15). Such is a vain trust (compare Psa 73:6).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 11. The rich man's wealth] See Pr 10:15.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

11. his strong city] There is a sense in which it is really so (Pro_10:15); but a sense also in which, in designed contrast to the “strong tower” of the preceding verse, it is only so in his own opinion.

conceit] i.e., imagination, as R.V.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

The rich man's wealth is his strong city,.... In which he dwells, over which he presides; in which he places his trust and confidence, and thinks himself safe from every enemy and from all trouble: as one (s) observes,

"the abundance of a rich man's wealth he conceives to be as it were the abundance of people in a "city"; the telling of his money he imagines to be the walking of people up and down the streets; his bags standing thick together to be so many houses standing close one to the other; his iron barred chests to be so mary bulwarks; his bonds and bills to be his cannons and demi-cannons, his great ordinance; and in the midst of these he thinketh himself environed with a "great wall", which no trouble is able to leap over, which no misery is able to break through.''

As it follows;

and as a high wall in his own conceit: which not only separates and distinguishes him from others; but, as he imagines, will secure him from all dangers, and will be abiding, lasting, and durable: but all this is only "in his own conceit", or "imagery" (t); in the chambers of his imagery, as Jarchi, referring to Eze 8:12; where the same word is used; for this wall shall not stand; these riches cannot secure themselves, they take wing and fly away; and much less the owner of them, not from public calamities, nor from personal diseases of body, nor from death, nor from wrath to come.

(s) Jermin its loc. (t) "in imaginatione ejus", Pagninus, Montanus, Piscator, Cocceius, Gejerus, Schultens; "in imagine sua", Mercerus.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

What the name of the Lord is to the righteous Pro 18:10, that wealth is to the rich. He flees to it for refuge as to a strong city; but it is so only “in his own conceit” or imagination.

High - In the Hebrew the same word as “safe” Pro 18:10, and manifestly used in reference to it.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

He trusts to his wealth, as that which will either enable him to resist his enemy, or at least purchase his favour.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

11. Man’s wealth… strong city — This and the preceding proverb may have been placed in juxtaposition to exhibit the different objects of trust which men have. One makes Jehovah his fortress; another trusts in uncertain riches. Which is the safer? Compare Pro_10:15.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

In contrast with the Divine tower of safety in the preceding verse is here brought forward the earthly refuge of the worldly man. The rich man"s wealth is his strong city. The clause is repeated from Pro_10:15, but with quite a different conclusion. And as a high wall in his own conceit. The rich man imagines his wealth to be, as it were, an unassailable defence, to preserve him safe amid all the storms of life. wOtKicmB (bemaskitho), rendered "in his own conceit," is, as Venetian has, en fantasia autou , "in his imagination," maskith being "an image or picture," as in Lev_26:1 Eze_8:12; but see on Pro_25:11. Aben Ezra brings out the opposition between the secure and stable trust of the righteous in the Lord"s protection, and the confidence of the rich worldling in his possessions, which is only imaginary and delusive. Vulgate, Et quasi murus validus circumdans eum, "Like a strong wall surrounding him;" Septuagint, "And its glory (doxa ) greatly overshadows him;" i.e. the pomp and splendour of his wealth are his protection, or merely paint him like a picture, having no real substance. The commentators explain the word episkiazei in both senses.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

11 The possession of the righteous is his strong fort,

And is like a high wall in his imagination.

Line first = Pro 10:15. משׂכּית from שׂכה, Chald. סכה(whence after Megilla 14a, יסכּה, she who looks), R. שׂך, cogn. זך, to pierce, to fix, means the image as a medal, and thus also intellectually: image (conception, and particularly the imagination) of the heart (Psa 73:7), here the fancy, conceit; Fleischer compares (Arab.) tṣwwr, to imagine something to oneself, French se figurer. Translators from the lxx to Luther incorrectly think on שׂכך (סכך), to entertain; only the Venet. is correct in the rendering: ἐν φαντασίᾳ αὐτοῦ; better than Kimchi, who, after Ezr 8:12, thinks on the chamber where the riches delighted in are treasured, and where he fancies himself in the midst of his treasures as if surrounded by an inaccessible wall.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

v. 11. The rich man’s wealth is his strong city and as an high wall in his own conceit, his own foolish imagination; for it is not a tower like the name of the Lord.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

The wealth of the rich is his fortified city

This speaks of a rich person depending on his wealth as if his wealth were a fortified wall that protects him. AT: "The wealthy person depends on his wealth as a city depends on its fortified wall" (See: Metaphor)

the rich

This refers to people who are rich. AT: "the rich person" (See: Nominal Adjectives)

fortified city

a city with strong defenses like walls and towers

in his imagination it is like a high wall

This speaks of the rich person believing his wealth will keep him safe like a high wall keeps those inside a city safe. AT: "he thinks it protects him as well as a high wall" (See: Simile)

Before his downfall a person's heart is proud

"First a person's heart is proud, but then comes his downfall"

downfall

This refers to a significant decline in a person's reputation or health.

a person's heart

Here a person is referred to by his heart to emphasize his thoughts and feelings. AT: "a person" (See: Synecdoche)

humility comes before honor

The word "humility" may be expressed as an adjective and the word "honor" may be expressed as a verb. AT: "a person must be humble before he can be honored" (See: Abstract Nouns)

translationWords

heart

proud

humble

honor

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

and like a strong wall his wealth is to him in his chambers. Since the house is paved with a floor of stones that cover the earth, it is called אבן משכית, a covering stone.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.