Притчи 11:5

5 The righteousness of the blameless smootheth his way, And by his own wickedness doth the wicked fall. With the תּמים (cf. Pro 1:12), formed after the passive, more than with תּם, is connected the idea of the perfected, but more in the negative sense of moral spotlessness than of moral perfection. The rectitude of a man who seeks to keep his conscience and his character pure, maketh smooth (ישּׁר, as Pro 3:6, not of the straightness of the line, but of the surface, evenness) his life's path, so that he can pursue his aim without stumbling and hindrance, and swerving from the direct way; while, on the contrary, the godless comes to ruin by his godlessness - that by which he seeks to forward his interests, and to make a way for himself, becomes his destruction.

These two verses are, in effect, the same, and both to the same purport with Pro 11:3. For the truths are here of such certainty and weight that they cannot be too often inculcated. Let us govern ourselves by these principles. I. That the ways of religion are plain and safe, and in them we may enjoy a holy security. A living principle of honesty and grace will be, 1. Our best direction in the right way, in every doubtful case to say to us, This is the way, walk in it. He that acts without a guide looks right on and sees his way before him. 2. Our best deliverance from every false way: The righteousness of the upright shall be armour of proof to them, to deliver them from the allurements of the devil and the world, and from their menaces. The ways of wickedness are dangerous and destructive: The wicked shall fail into misery and ruin by their own wickedness, and be taken in their own naughtiness as in a snare. O Israel! thou hast destroyed thyself. Their sin will be their punishment; that very thing by which they contrived to shelter themselves will make against them.