Whether it is the righteous man or God who is considering the phenomenon of the success of the wicked, the purpose of the proverb is the same. It reflects on the fact that the wicked are allowed by God to make great gains in this world and not to be immediately overthrown.
We must not measure God’s justice by the present state of this world, which he has told us is temporary and soon to be reversed. Abraham says to the rich man, ‘Son, remember that thou in thy lifetime receivedst thy good things: but now he is comforted, and thou art tormented’ (Luke 16:25). The wicked have a house and it may be a great house. The temptation is to make this the measure of God’s approval, but what if God gives riches to those who he intends to overthrow? Righteousness needs patience to wait for Christ’s kingdom and power. We need strong faith to see the state of the world as temporary, believing that God can do all things and that he will reverse the prosperity of the wicked. We are to fret not ‘because of him who prospereth in his way, because of the man who bringeth wicked devices to pass’ (Psalm 37:7). God’s judgment when it comes will more than answer for his delay.
Although the Hebrew here is ‘the righteous’, the KJV translates the first part of this verse ‘the righteous man’, presumably because God is not mentioned and it would be very unusual to refer to God by this adjective alone. But since the second half of the verse speaks of the wicked being overthrown in judgment, it introduces the word God in the second half of the proverb even though the Hebrew does not have it. Other modern versions understand ‘the righteous’ to refer to God and make him the subject of both halves of the verse.