Proverbs 10:28
The hope of the righteous shall be gladness: but the expectation of the wicked shall perish.
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10:22. That wealth which is truly desirable, has no vexation of spirit in the enjoyment; no grief for the loss; no guilt by the abuse of it. What comes from the love of God, has the grace of God for its companion. 23. Only foolish and wicked men divert themselves with doing harm to others, or tempting to sin. 24. The largest desire of eternal blessings the righteous can form, will be granted. 25. The course of prosperous sinners is like a whirlwind, which soon spends itself, and is gone. 26. As vinegar sets the teeth on edge, and as the smoke causes the eyes to smart, so the sluggard vexes his employer. 27,28. What man is he that loves life? Let him fear God, and that will secure to him life enough in this world, and eternal life in the other.Transpose "hope" and "expectation." The expectant waiting of the righteous is joyful at the time, and ends in joy: the eager hope of the wicked comes to nought. 28. gladness—in confidence of realizing it.

expectation … perish—in disappointment.

Shall be gladness; though at present it be mixed with doubts, and fears, and disappointments, yet at last it shall be accomplished, and turned into enjoyment.

Shall perish; shall be utterly frustrated, and so end in sorrow. The hope of the righteous shall be gladness,.... Or, "is gladness" (w); it is now attended with joy; he has a pleasure in the exercise of the grace of hope as to future things; he rejoices in hope of the glory of God, and is enabled to hold fast the rejoicing of his hope firm unto the end, Romans 5:2; and the issue of his hope will be an abundant entrance into the joy of his Lord; a being brought into his presence, in which is fulness of joy; he is not ashamed of his hope now, and he will not be disappointed hereafter;

but the expectation of the wicked shall perish; his hope and expectation, either of riches, and honour, and pleasure in this world, or of a long life in it; or of happiness in the other, and of escaping the wrath of God, and the vengeance of eternal fire; all which, being grounded on a wrong bottom, shall be frustrated; see Job 8:13.

(w) "Est", Pagninus, Junius & Tremellius, Piscator, Michaelis.

The hope of the righteous shall be gladness: but the expectation of the wicked shall perish.
Verse 28. - The hope of the righteous shall be gladness. The patient expectation of the righteous is joyful, because it has good hope of being, and is, fulfilled. So the apostle (Romans 12:12) speaks, "Rejoicing in hope, patient in tribulation." Septuagint, "Gladness delayeth for the just." The expectation of the wicked; that which the wicked eagerly hope for shall come to naught (Proverbs 11:7; Job 8:13; Psalm 112:10). Three proverbs which say that good comes from above, and is as a second nature to the man of understanding:

22 Jahve's blessing - it maketh rich;

     And labour addeth nothing thereto

Like 24a, היא limits the predicate to this and no other subject: "all depends on God's blessing." Here is the first half of the ora et labora. The proverb is a compendium of Psalm 127:1-2. 22b is to be understood, according to Psalm 127:2 of this Solomonic psalm, not that God adds to His blessing no sorrow, much rather with the possession grants at the same time a joyful, peaceful mind (lxx, Targ., Syriac, Jerome, Aben-Ezra, Michaelis, and others), which would require the word עליה; but that trouble, labour, i.e., strenuous self-endeavours, add not (anything) to it, i.e., that it does not associate itself with the blessing (which, as the Jewish interpreters rightly remark, is, according to its nature, תוספת, as the curse is חסרון) as the causa efficiens, or if we supply quidquam, as the complement to עמּהּ along with it: nothing is added thereto, which goes along with that which the blessing of God grants, and completes it. Thus correctly Rashi, Luther, Ziegler, Ewald, Hitzig, Zckler. the now current accentuation, לאו יוסף עצב עמּהּ, is incorrect. Older editions, as Venice 1525, 1615, Basel 1618, have ולא־יוסף עצב עמה, the transformation of ולא־יוסף עצב. Besides, עצב has double Segol (vid., Kimchi's Lex.), and יוסף is written, according to the Masora, in the first syllable plene, in the last defective.

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