Proverbs 28:10

Pro 28:10 Whoso causeth the righteous to go astray in an evil way, he shall fall himself into his own pit: but the upright shall have good [things] in possession.

Ver. 10. Whoso causeth the righteous to go astray, &c.] This follows fitly upon the former. Seducers and sectaries dissuade men from hearing the law in public assemblies, and carry them into by corners under a pretence of prayer; like moles, they do all their mischief by working underground, as Epiphanius observeth, they shall therefore perish in their own pit. "If the blind lead the blind," &c. {See Trapp on "Pro 26:27"}

But the upright shall have good things in possession.] They shall not be so "led away with the error of the wicked as to fall from their own steadfastness," {2Pe 3:17} or to forfeit their hereditary right to the kingdom, because "both the deceived and the deceiver are with the Lord," {Job 12:13; Job 12:16} and it is impossible for the elect to be fundamentally and finally seduced, {Mat 24:24} since they are "kept by the power of God through faith unto salvation." {1Pe 1:5} Heaven is kept for them and they for heaven; how then should they miss it?

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.

Pro_28:10

Whoso causeth the righteous to go astray in an evil way, he shall fall himself into his own pit.

Opposite characters and opposite destinies

I. Here are the opposite characters--the perverse and the upright.

1. Notice the perverse. Who are the perverse? Whoso causeth the righteous to go astray in an evil way. Two things are observable here.

(1) A sad possibility that the righteous should go astray. This possibility is implied in moral responsibility. Were it impossible for the righteous to go astray, they would be mere machines, not moral agents; there would be no virtue in their obedience, no guilt in their transgression. Moral beings are like planets, bound ever to roll in the orbits in which they were first placed, and move with the same speed and regularity; they can bound into another, and move at what rate they please. This possibility is demonstrated in facts. Righteous angels have fallen. Righteous men have fallen (Adam, Lot, David, Peter). This possibility is assumed in the appeals of Scripture.

(2) An infernal attempt. The attempt is to cause the righteous to go astray. Wicked men are constantly making the attempt in a thousand different ways. By suggesting doubts as to the existence of God, the immortality of the soul, the truth of the Bible, etc., etc.; and by insidious but potent appeals to those elements of depravity which linger to a greater or less degree in the souls of even the best men to the end of life. Society abounds with tempters.

2. The upright. The upright here stand in contrast to those who tempt the righteous to go astray. Who are the upright? The men of incorruptible truth, inflexible rectitude; the men, in one word, who do justice, love mercy, and walk humbly with their God. Job was an upright man, one that feared God and eschewed evil.

II. Opposite destinies.

1. The destiny of the one is self-ruin. Shall fall himself into his own pit.

2. The destiny of the other is a blessed inheritance. The upright shall have good things in possession. (Homilist.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Pro 28:10. Whoso causeth the righteous to go astray — Who, by evil counsel, or example, or artifice, draws them into such practices as expose them to great danger and mischief; he shall fall himself into his own pit — Into that very mischief which he designed for them; but the upright shall have good things — Shall, by God’s good providence towards him, both keep the good, of which the wicked seeks to deprive him, and escape that mischief which he plots against him.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Here is, 1. The doom of seducers, who attempt to draw good people, or those who profess to be such, into sin and mischief, who take pride in causing the righteous to go astray in an evil way, in drawing them into a snare, that they may insult over them. They shall not gain their point; it is impossible to deceive the elect. But they shall fall themselves into their own pit; and having been not only sinners, but tempters, not only unrighteous, but enemies to the righteous, their condemnation will be so much the greater, Mat 23:14, Mat 23:15. 2. The happiness of the sincere. They shall not only be preserved from the evil way which the wicked would decoy them into, but they shall have good things, the best things, in possession, the graces and comforts of God's Spirit, besides what they have in reversion.

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

(Compare Pro 26:27).

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 10. Whoso causeth the righteous to go astray] He who strives to pervert one really converted to God, in order that he may pour contempt on religion, shall fall into that hell to which he has endeavoured to lead the other.

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

(10) He shall fall himself into his own pit.—See above on Pro_26:27.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. the upright &c.] Better, with R.V., the perfect shall inherit good.

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.

Whoso causeth the righteous to go astray in an evil way,.... That is, who attempts to deceive them, and draw them into errors or immoralities, and so into a snare, into mischief and ruin; first into the evil of sin, in order to bring them into the evil of punishment; I say, who attempts to do it; for it is not possible that God's elect, those who are truly righteous and good, should be totally and finally deceived, Mat 24:24;

he shall fall himself into his own pit; which he had dug and prepared for the righteous, who through the grace and goodness of God is preserved from it; the mischief intended for the good man falls upon himself in righteous, judgment, Psa 7:15;

but the upright shall have, good things in possession; or "shall inherit good things" (h); they are heirs of God, and joint heirs with Christ, and shall inherit all things; they have all good things in Christ, with him and from him now; nor can they be taken from them, or they be caused to lose them by all the policy and craft of men and devils, who seek to draw them into sin and snares with that view; but, notwithstanding all their efforts, they shall keep possession of their good things here, the grace of the spirit, and the blessings of grace, and shall enjoy glory hereafter.

(h) "haereditate accipient bonum", Pagninus, Montanus; "haereditabunt bonum", Michaelis; so Mercerus, Cocceius; "haereditatem cernent ubertatem boni", Schultens.

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

When the wicked succeed in tempting the righteous, Vice seems to win a triumph. But the triumph is suicidal. The tempter will suffer the punishment he deserves, and the blameless, if true to themselves, will be strengthened and ennobled by the temptation.

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

Whoso causeth the righteous to go astray in an evil way; that by evil counsel, or example, or artifice draws them into such practices as expose them to great danger and mischief.

The upright shall have good things in possession; shall by God’s good providence towards him, both keep the good of which the wicked seeks to deprive him, and escape that mischief which he plotteth against him.

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

10. The righteous to go astray — Misleads them so as to make them do wrong.

The upright shall have good — The perfect, blameless, or morally whole, shall inherit good, shall hold it as coming by divine promise.

Comp. Pro_11:6; Pro_8:26-27.

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

A tristich. Whoso causeth the righteous to go astray in an evil way. It is doubtful whether physical danger or moral seduction is meant. The gnome is true in either case; he who mishads one who trusted him, and who, being simple and good, ought to have been respected and to have received better treatment, shall fall into the destruction which he prepared for the other. (Pro_26:27) Taking the proverb in a moral sense, we find this truth: If the good man does ever yield to the temptations of the sinner, the latter does not reap the enjoyment which he expected from the other"s lapse, rather he is made twofold more the child of hell, he himself sinks the deeper and more hopelessly for playing the devil"s pert, while the just rises from hi. temporary fall morn humble, watchful, and guarded for the future. But the upright shall have good things in possession; or, shall inherit good. (Pro_3:35) He shall be abundantly rewarded by God"s grace and protection, by the comfort of a conscience at rest, and by prosperity in his worldly concerns an adumbration of the eternal recompense awaiting him in the life to come. St. Jerome has changed the incidence of the gnome by inserting ejus, thus: Et simplices possidebunt bona ejus, which makes the meaning to be that the righteous shall be the instruments of retribution on the deceiver, whose riches shall pass over into their possession. But the Hebrew gives no countenance to this interpretation. Septuagint, "The transgressors shall pass by good things, and shall not enter into them," where the translator has misunderstood the original.

The tempter.

I THE GREATEST SIN IS TEMPTING ANOTHER TO SIN. This is Satanic wickedness, following the example of the devil.

1. It is most guilty because it tends to increase wickedness. It is sowing evil seeds. It is bad enough to cultivate the deadly fruit in one"s own life, but to propagate it elsewhere is to be a source of trouble and manifold wickedness.

2. It is particularly guilty because it ruins souls. It is an attack upon other men. The tempter is a murderer. At least, he is an enemy who sows tares in his neighbours" fields, and so brings trouble wantonly on others.

II THIS SIN IS COMMITTED BY MEANS OF EVIL EXAMPLE. The tempter need not whisper enticing words, much less need he approach his victim in the attitude of "a roaring lion, seeking whom he may devour." It is enough that his conduct sets a pattern of wickedness. We are responsible for the examples we exhibit before the world. Most important in the presence of children, who are naturally imitative, and who take their patterns from the manners of the elder people among whom they live, the example of heads of families is peculiarly impressive. Therefore the guilt of such persons is grave indeed when their reckless wickedness drags poor children down to sin.

III THIS SIN MAY BE SUCCESSFUL. It is possible to cause the righteous to go astray in an evil way.

1. This may happen with innocent children. They are naturally righteous; for "of such is the kingdom of heaven." But they are not unassailable in their simplicity and early purity. The most awful fact in life is the corruption of childhood by the wickedness of older and stronger life.

2. It is possible with good men and women. To be good is not to be above temptation. Even Christ was tempted, though he resisted successfully. Therefore

(1) when a good man is led astray we have no proof that his goodness was a hypocritical pretence; and

(2) no one can be so secure in his consciousness of integrity as to afford to play with temptation and to beast of his own strength. There are joints in the thickest armour, and keen darts that find out the smallest weak places.

IV THE SIN OF TEMPTING ANOTHER TO SIN WILL BRING RUIN ON THE TEMPTER. Of all sins this one cannot be let go unchecked and unpunished. For the sake of the victims who are threatened by it God will assuredly visit it with wrath. The tempter is a deadly serpent, whose horrible enticements only make its venom the more dangerous; and all the resources of righteousness must be put forth to crush and destroy such a pest. But no miraculous interference is needed to punish the sin of tempting. We have not to summon the Archangel Michael to fight the dangerous reptile. In the end it will turn its sting on itself. The tempter will fall into his own pit. He will alienate his victims, and he will make an enemy of all that is good. Friendless and helpless, he must perish in the hour of his need.

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

Causeth - That by evil counsel, or example, or artifice, draws them into evil.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

A tristich beginning with a participle:

He who misleads the upright into an evil way,

He shall fall into his own pit;

But the innocent shall inherit that which is good.

In the first case, Pro 26:27 is fulfilled: the deceiver who leads astray falls himself into the destruction which he prepared for others, whether he misleads them into sin, and thus mediately prepares destruction for them, or that he does this immediately by enticing them into this or that danger; for בּדרך רע may be understood of the way of wicked conduct, as well as of the experience of evil, of being betrayed, robbed, or even murdered. That those who are misled are called ישׁרים, explains itself in the latter case: that they are such as he ought to show respect towards, and such as deserved better treatment, heightens the measure of his guilt. If we understand being morally led astray, yet may we not with Hitzig here find the "theory" which removes the punishment from the just and lays it on the wicked. The clause Pro 11:8 is not here applicable. The first pages of the Scripture teach that the deceiver does not by any means escape punishment; but certainly the deceiver of the upright does not gain his object, for his diabolical joy at the destruction of such an one is vain, because God again helps him with the right way, but casts the deceiver so much the deeper down. As the idea of דרך רע has a twofold direction, so the connections of the words may be genitival (via mali) as well as adjectival (via mala). בּשׁחוּתו is not incorrectly written for בּשׁוּחתו, for שׁחית occurs (only here) with שׁחוּת as its warrant both from שׁחה, to bend, to sink; cf. לזוּת under Pro 4:24. In line third, opposite to "he who misleads," stand "the innocent" (pious), who, far from seeking to entice others into the evil way and bring them to ruin, are unreservedly and honestly devoted to God and to that which is good; these shall inherit good (cf. Pro 3:35); even the consciousness of having made no man unhappy makes them happy; but even in their external relations there falls to them the possession of all good, which is the divinely ordained reward of the good.

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.)

To delight in the enticing of sinners in an evil way, is the very image and aspect of the tempter. But the chief delight, the main effort, is to cause the righteous to go astray. No rejoicing is so great, as when "a standard-bearer fainteth." (Isa 10:18 .) Because, while it shews the seducer’s enmity to the truth, it countenances him in his sin. Yet how transient is his joy! Success is his ruin. By the retributive justice of God, he often falls into his own pit. (Pro 26:27 .) The snare of Balaam for the people of God ended in his own ruin.†1

The malice of Satan and his emissaries sets out the faithfulness of our Almighty Keeper. "Thou preparest a table fur us in the presence of our enemies," who gnash their teeth at the sight. (Psa 23:5 .) Even if they succeed for awhile in leading the righteous astray, recovering mercy is in store for them;†2 and brought out of the snare in deep humiliation, the upright, instead of the evil meditated against them, have good things in possession. What good things they are, can never be fully written or thought of. For "eye hath not seen, nor hath ear heard, neither hath it entered into the heart of man." (1Co 2:9 .) But whatever they be — Christian — take them to thee, claim thy right, and be not robbed of thy portion. And if we have good things in possession, much more we have in reversion "an inheritance undefiled, unfading," of which none can spoil us. (1Pe 1:4 .) "Who shall separate us from our Father’s love? Neither life, nor death; neither earth nor hell." (Rom 8:39 .)

Footnotes:

†1 Rev 2:14. Num 31:15-16, with Num 31:8 .

†2 Psa 23:3. Luk 22:31-32 .

Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.

into his own pit Heb. בשחותו, from an expression of שחת, a pit.

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.