Matthew Henry on Proverbs 21:12
1. As we read this verse, it shows why good men, when they come to understand things aright, will not envy the prosperity of evil-doers. When they see the house of the wicked, how full it is perhaps of all the good things of this life, they are tempted to envy; but when they wisely consider it, when they look upon it with an eye of faith, when they see God overthrowing the wicked for their wickedness, that there is a curse upon their habitation which will certainly be the ruin of it ere long, they see more reason to despise them, or pity them, than to fear or envy them. 2. Some give another sense of it: The righteous man (the judge or magistrate, that is entrusted with the execution of justi…
Read the whole note in the consoleJamieson-Fausset-Brown on Proverbs 21:12
(Compare Psa 37:35-38; Psa 73:17, Psa 73:20).
house--family or interests.
overthroweth--either supply "God" (compare Pro 10:24), or the word is used impersonally.
John Gill on Proverbs 21:12
The righteous man wisely considereth the house of the wicked,.... Not so much the stately palace he lives in, and the furniture of it, as the glory, splendour, riches, and largeness of his family; the flourishing condition he and they are in: he considers how they came into it, the short continuance of it, and what the end will be, which in a short time wilt be ruin and destruction; and therefore be does not envy their present happiness, or fret at it. Gersom renders it,
"the righteous maketh the house of the wicked to prosper;''
as Joseph did Potiphar's, and Jacob Laban's; or rather the Lord made them to prosper for their sakes. Jarchi interprets the righteous of God himself; who gives hi…
Read the whole note in the consoleKeil & Delitzsch on Proverbs 21:12
12 A righteous One marketh the house of the godless;
He hurleth the godless to destruction.
If we understand by the word צדּיק a righteous man, then 12a would introduce the warning which he gives, and the unexpressed subject of 12b must be God (Umbreit). But after such an introitus, יהוה ought not to be wanting. If in 12a "the righteous man" is the subject, then it presents itself as such also for the second parallel part. But the thought that the righteous, when he takes notice of the house of the godless, shows attention which of itself hurls the godless into destruction (Lwenstein), would require the sing. רשׁע in the conclusion; also, instead of מסלּף the fut. יסלּף would have been found…
