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Proverbs 19:17
Verse
Context
Sermons
William Booth
Oswald J. Smith
Jackie PullingerWilliam Booth
Francis ChanJackie Pullinger
Zac PoonenSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
These verses we take together. But we have no other reason for making a pause at Pro 19:21, than that Pro 19:22 is analogous to Pro 19:17, and thus presents itself to us as an initial verse. Pro 19:17 17 He lendeth to Jahve who is compassionate to the lowly, And his bounty He requites to him. As at Pro 14:31, חונן is part. Kal. The Masoretically exact form of the word is חונן (as ואוזל, Pro 20:14) with Mercha on the first syllable, on which the tone is thrown back, and the העמדה on the second. The Roman legal phrase, mutui datione contrahitur obligatio, serves to explain the fundamental conception of לוה, mutuo accipere, and הלוה, mutuum dare (vid., Pro 22:7). The construction, Exo 22:24, "to make any one bound as a debtor, obligare," lies at the foundation of the genitive connection 'מלוה ה (not מלוה). With 17b cf. Pro 12:14, where the subject of ישׁיב (Kerı̂) remains in the background. גמלו (not גמלּו) is here his work done in the sense of good exhibited. "Love," Hedinger once said, "is an imperishable capital, which always bears interest." And the Archbishop Walther: nam Deo dat qui dat inopibus, ipse Deus est in pauperibus. Dr. Jonas, as Dchsel relates, once gave to a poor man, and said, "Who knows when God restores it!" There Luther interposed: "As if God had not long ago given it beforehand!" This answer of Luther meets the abuse of this beautiful proverb by the covetous. Pro 19:18 This proverb brings to view once more the pedagogic character of this Older Book of Proverbs: Correct thy son, for yet there is hope; But go not too far to kill him. That כּי tahT is meant relatively, as at Pro 11:15, is seen from Job 11:18; Job 14:7; Jer 31:16.; כּי־ישׁ תּקוה is the usual expression for etemin spes est. Though a son show obstinacy, and manifest a bad disposition, yet there is hope in the training of the youth of being able to break his self-will, and to wean him from his bad disposition; therefore his education should be carried forward with rigorous exactness, but in such a way that wisdom and love regulate the measure and limits of correction: ad eum interficiendum animam ne tollas (animum ne inducas). נפשׁך is not the subject, for in that case the word would have been תּשּׁאך (Kg2 14:10). It is the object: To raise the soul to something is equivalent to, to direct his desire to it, to take delight in it. The teacher should not seek correction as the object, but only as the means; he who has a desire after it, to put the child to death in the case of his guilt, changes correction into revenge, permits himself to be driven by passion from the proper end of correction, and to be pushed beyond its limits. The lxx translates freely εἰς δὲ ὕβρις, for ὕβρις is unrestrained abuse, מוסר אכזרי as Immanuel glosses. Besides, all the ancients and also the Venet. translate המיתו as the inf. of המית. But Oetinger (for he translates: lift not thy soul to his cry, for which Euchel: let not his complaining move thy compassion) follows the derivation from המה suggested by Kimchi, Meri, and Immanuel, and preferred by Ralbag, so that המיתו after the from בּכית is equivalent to המיתו. But leaving out of view that המה means strepere, not lamentari, and that נשׂא נפשׁו means attention, not desire, Pro 23:13 points out to us a better interpretation. Pro 19:19 Another proverb with נשׂא: A man of excessive wrath must suffer punishment; For if thou layest hold of it, hindering it, thou makest it only worse. The lxx, Syr., and Targ. translate as if the words were גּבר חמה (as בּעל חמה, Pro 29:22). Theodotion, the Venet., and Luther render the Kerı̂ גּדל־; Jerome's impatiens is colourless. The Chethı̂b גרל gives no appropriate meaning. The Arab. jaril means lapidosus (whence גּורל, cf. Aram. פּסּא = ψῆφος), and Schultens translates accordingly aspere scruposus iracundiae, which is altogether after the manner of his own heavy style. Ewald translates גּרל as derived from the Arab jazyl, largus, grandis; but the possibility of the passing over of ר into ז, as maintained by Ewald and also by Hitzig, or the reverse, is physiologically undemonstrable, and is confirmed by no example worthy of mention. Rather it may be possible that the Heb. had an adj. גּרל or גּרל in the sense of stony, gravel-like, hard as gravel, but tow rather than gravel would be appropriate to חמה. Hitzig corrects גּמל חמה, "who acts in anger;" but he says שׁלּם חמה, to recompense anger, Isa 59:18; גמל חמה is without support. This correction, however, is incomparably more feasible than Bttcher's, "moderate inheritance bears expiation;" חמה = חמאה must mean not only thick [curdled] milk, but also moderation, and Bttcher finds this "sound." From all these instances one sees that גרל is an error in transcription; the Kerı̂ גּדל־חמה rightly improves it, a man is thus designated whose peculiarity it is to fall into a high degree of passionate anger (חמה גדולה, Dan 11:44): such an one has to bear ענשׁ, a fine, i.e., to compensate, for he has to pay compensation or smart-money for the injury suffered, as e.g., he who in strife with another pushes against a woman with child, so that injury befalls her, Exo 21:22. If we compare this passage with Sa2 14:6, there appears for תּצּיל the meaning of taking away of the object (whether a person or a thing) against which the passionate hothead directs himself. Therewith the meaning of ועוד תּוסף accords. The meaning is not that, הצּיל, once is not enough, but much rather must be repeated, and yet is without effect; but that one only increases and heightens the חמה thereby. It is in vain to seek to spare such a violent person the punishment into which he obstinately runs; much more advisable is it to let him rage till he ceases; violent opposition only makes the evil the greater. With כּי אם, "denn wenn" [for then], cf. Pro 2:3, "ja wenn" [yea if], and with ועוד in the conclusion, Job 14:7 (a parallelism syntactically more appropriate than Psa 139:18). Pro 19:20 20 Hearken to counsel, and receive instruction, That thou mayest become wise afterwards. The rule of morals, Pro 12:15, receives here the paraenetic tone which is the keynote of the introduction chap. 1-9. Lwenstein translates: that thou mayest finally become wise. But בּאחריתך corresponds rather to our "hinfort" [posthac] than to "endlich" [finally]. He to whom the warning is directed must break with the self-willed, undisciplined ראשׁית beginning of his life, and for the future (τὸν ἐπίλοιπον ἐν σαρκὶ χρόνον, Pe1 4:2) become wise. The relative contrast between the two periods of life is the same as at Job 8:7. Pro 19:21 21 Many are the thoughts in a man's heart; But Jahve's counsel, that stands. In תּקוּם lies, as at Isa 40:8, both: that the counsel of God (His plan of the world and of salvation) is accomplished and comes into actual fact, and that it continues. This counsel is the true reality elevated above the checkered manifoldness of human purposes, aims, and subjectivities, which penetrates and works itself out in history. The thoughts of a man thus gain unity, substance, endurance, only in so far as he subjects himself to this counsel, and makes his thoughts and actions conformable and subordinate to this counsel.
Jamieson-Fausset-Brown Bible Commentary
(Compare Pro 14:21; Psa 37:26). hath pity--shown by acts (compare Margin).
John Gill Bible Commentary
He that hath pity unto the poor lendeth unto the Lord,.... A man, whose heart is full of compassion to the poor, and whose hands distribute to their necessities, from a true principle of love and charity to men, and with a view to the glory of God, and not from any selfish principle and with a end; such a man's gift to the poor is a loan to the Lord; it is not cast away upon the creature, but is a "depositum" in the hands of God, and shall be returned with advantage; and that which he hath given will, he pay him again; either in this life, in things temporal and spiritual, increasing his worldly substance, blessing his posterity, granting him larger measures of grace, indulging him with his gracious presence, and giving him peace of mind, which passeth all understanding; or in the world to come; not as a reward of debt, but of grace; see Ecc 11:1.
Matthew Henry Bible Commentary
Here is, I. The duty of charity described. It includes two things: - 1. Compassion, which is the inward principle of charity in the heart; it is to have pity on the poor. Those that have not a penny for the poor, yet may have pity for them, a charitable concern and sympathy; and, if a man give all his goods to feed the poor and have not this charity in his heart, it is nothing, Co1 13:3. We must draw out our souls to the hungry, Isa 58:10. 2. Bounty and liberality. We must not only pity the poor, but give, according to their necessity and our ability, Jam 2:15, Jam 2:16. That which he has given. Margin, His deed. It is charity to do for the poor, as well as to give; and thus, if they have their limbs and senses, they may be charitable to one another. II. The encouragement of charity. 1. A very kind construction shall be put upon it. What is given to the poor, or done for them, God will place it to account as lent to him, lent upon interest (so the word signifies); he takes it kindly, as if it were done to himself, and he would have us take the comfort of it and to be as well pleased as ever any usurer was when he had let out a sum of money into good hands. 2. A very rich recompence shall be made for it: He will pay him again, in temporal, spiritual, and eternal blessings. Almsgiving is the surest and safest way of thriving.
Proverbs 19:17
The Man of Integrity
16He who keeps a commandment preserves his soul, but he who is careless in his ways will die. 17Kindness to the poor is a loan to the LORD, and He will repay the lender.
- Scripture
- Sermons
- Commentary
Don't Forget
By William Booth17K02:41Classic RecordingsPSA 41:1PRO 19:17ISA 58:7MAT 25:35LUK 6:38GAL 6:2JAS 2:15In this sermon, the speaker emphasizes the importance of actively helping those in need, rather than simply offering prayers or advice. The speaker encourages the audience to take practical and Christlike actions to assist the poor and vulnerable. They highlight the plight of children in poverty, the unemployed, criminals, and victims of shame and deception. The sermon calls for a visitation to these individuals and urges the audience to make heaven on earth by serving the Lord with gladness.
How God Taught Me to Give
By Oswald J. Smith8.4K1:01:17GivingPRO 11:24PRO 19:17MAL 3:10MAT 6:33LUK 6:38ACT 20:35In this sermon, the speaker shares his personal journey of how God led him to give towards missions. He recounts his experience of becoming the pastor of a church that held an annual Missionary Convention, despite having no prior knowledge of such events. During the convention, he received an envelope with a message about giving towards missionary work. Inspired by the words of Winston Churchill, who said, "Give us the tools and we'll finish the job," the speaker passionately encourages congregations to support missionaries by providing them with the necessary resources. He also shares a testimony of how his own life was transformed when he embraced the concept of giving and experienced God's faithfulness.
Just Vessels
By Jackie Pullinger3.4K1:46:30PSA 72:12PSA 102:18PRO 19:17ISA 58:10JER 22:16MAT 25:40LUK 4:18GAL 2:10JAS 2:5
This sermon emphasizes the importance of ministering to the poor, highlighting how God chooses the weak and needy to shame the strong, and how reaching out to the poor can lead to the transformation of lives and the spread of the gospel. It discusses the unfairness in the world, the need for humility, and the power of God's love to touch and change lives, especially those who are marginalized and forgotten. The sermon encourages a focus on serving the poor and allowing the Holy Spirit to work through individuals to bring about transformation and salvation.
William Booth Preaching - Actual Voice
By William Booth2.1K02:41PSA 100:2PRO 19:17MAT 25:35GAL 6:2JAS 2:15
This sermon emphasizes the importance of serving the Lord with gladness and reaching out to those in need, highlighting the call to help the poor, the wretched, the innocent children, and ultimately following the example of Christ in practical and compassionate ways. It challenges the audience to not just offer prayers or advice but to actively feed, reclaim, employ, and assist those who are suffering, even if success is not guaranteed.
Why Church God's Purpose
By Francis Chan1.9K22:47PRO 19:17MAT 6:3LUK 6:38ACT 20:352CO 9:7GAL 6:2PHP 2:4HEB 13:16JAS 2:141JN 3:17
This sermon highlights the importance of community and missions, focusing on the impact of supporting and serving others selflessly. It shares stories of partnership with churches in Mexico, the power of collective giving to organizations like Children's Hunger Fund, and the miraculous provision and blessings experienced when prioritizing generosity and missions.
Useful for the Master - Part 4
By Jackie Pullinger1.7K09:10PSA 41:1PRO 19:17PRO 22:9ISA 58:10MAT 25:40LUK 6:20LUK 14:131CO 1:26GAL 2:10JAS 2:5
This sermon emphasizes the importance of ministering to the poor as a fundamental requirement for all Christians, highlighting God's heart for the marginalized and the need to reach out to them in various capacities. It challenges believers to consider their role in uplifting others and bringing about the Kingdom of God, stressing that ministry to the poor is not optional but a core aspect of following Jesus.
What God Requires - Mercy
By Zac Poonen1.4K1:04:01PRO 19:17MIC 6:8MAT 5:48LUK 6:36LUK 10:36GAL 6:10EPH 4:32COL 3:12JAS 2:13
This sermon emphasizes the importance of being merciful and treating others with kindness and dignity, highlighting the need to show mercy and be fair to those around us. It delves into the concept of being perfect as our heavenly Father is perfect, focusing on the aspect of mercy as an area where we can strive for perfection. The message encourages listeners to be generous, preserve the dignity of others, and cultivate a spirit of mercy and righteousness in their interactions with people.
The Story of My Vw Bug by K P Yohannan
By K.P. Yohannan1.3K03:48PSA 37:3PRO 19:17MAT 25:40GAL 6:101JN 3:18
This sermon shares a touching story of a man purchasing a 1962 Volkswagen Bug from a young girl who was going to serve as a missionary in the Philippines. It emphasizes the importance of seizing opportunities to show kindness, encourage others, and support those in need, highlighting how God orchestrates simple incidents in our lives for a greater purpose.
Prove Me Now - Part 2
By Keith Daniel1.2K09:301SA 2:30PSA 41:1PRO 11:24PRO 19:17MAT 6:24MAT 19:24MRK 8:36LUK 16:13ROM 12:21TI 6:10
This sermon emphasizes the importance of honoring God in business decisions, even when faced with pressure to compromise. It tells the story of a man who chose to show kindness and compassion to the poor, leading to unexpected blessings and financial success despite initial opposition and ridicule. The narrative highlights the principle of God honoring those who honor Him, even in the realm of finances and business.
Casting Bread on the Water Part 1
By Chuck Smith1.2K25:04TrustPRO 11:24PRO 19:17ECC 11:1MAT 10:42LUK 6:382CO 9:6GAL 6:9In this sermon, Pastor Chuck Smith discusses the principle of giving and sowing. He emphasizes the importance of being generous and giving to others, as it can lead to receiving help in times of need. Pastor Chuck shares a story of a man who had a vision of an old man calling for help in Panama, which led him to become a missionary there and experience great success. The sermon also includes a reference to Ecclesiastes 11:1, which encourages casting bread upon the water and trusting in God's provision.
(Proverbs) ch.19:5 - 20:6
By Zac Poonen1.1K1:00:59NUM 32:23PRO 16:20PRO 19:5PRO 19:8PRO 19:17PRO 20:20In this sermon, the preacher focuses on the consequences of lying and the importance of following God's laws. He emphasizes that no one can escape the punishment for their sins, as stated in Numbers 32:23. The preacher also highlights the benefits of seeking wisdom through God's word, as it brings peace and blessings into one's life. Additionally, he mentions the significance of honoring parents and helping the poor, as these actions are seen as lending to the Lord and will be rewarded. The sermon concludes with the reminder that kindness and honesty are qualities that make a person attractive.
William Booth Recording (Audio Restored)
By William Booth96802:41ClassicPSA 82:3PRO 14:21PRO 19:17ISA 1:17MAT 25:35LUK 6:38JAS 1:27In this sermon, the preacher addresses the various struggles and hardships faced by different groups of people in society. He mentions the unemployed, criminals, and women engaged in immoral activities, as well as children living in poverty and neglect. The preacher emphasizes the importance of not judging these individuals but rather helping and supporting them. He urges the congregation to take action by providing food, rehabilitation, and employment opportunities. The sermon emphasizes the need to make a positive impact on the lives of those in need and to serve the Lord with gladness.
Opening Your Eyes to Reality
By K.P. Yohannan87138:32PSA 82:3PRO 19:17ISA 58:6MAT 6:6JAS 1:27
This sermon emphasizes the importance of prayer, fasting, and living a life of godliness in response to the call of Christ to come, die, and live. It challenges listeners to prioritize spending time with God, to examine their materialistic tendencies, and to consider ways to serve and help those in need, particularly children in impoverished areas. The speaker shares personal stories and experiences to illustrate the impact of living out the teachings of Jesus in practical ways.
Road to Reality - Critter Campaign Message
By K.P. Yohannan82724:56Road To RealityPRO 19:17ISA 1:17MAT 9:36In this sermon, Brother K.P. Yohannan shares a powerful story of a man who was desperate and contemplating suicide due to his lack of work. However, through the intervention of Gospel for Asia missionaries, the man and his family were given a cow, which provided them with a means to escape poverty. This act of compassion allowed the missionaries to share the love of Christ with the family and lead them to accept Jesus as their Savior. The sermon emphasizes the importance of reaching out to the poor and needy, as well as the transformative power of Christ's love and compassion.
Letting It Go and Forgive
By K.P. Yohannan76914:12ForgivenessPRO 19:17MAT 5:44LUK 6:31ROM 12:10GAL 5:22EPH 4:32COL 3:12In this sermon, the speaker emphasizes the importance of treating others with kindness and love, as they are immortal beings who will be with us for eternity. The speaker encourages the audience to forgive and let go of grudges, as this leads to peace within oneself. The sermon includes a story about a man with dementia who can't remember anything except for the name of a student who showed him kindness. The speaker acknowledges their own shortcomings in practicing kindness but urges the audience to be kind to their family, neighbors, and those less fortunate.
The God of Materialism (Clip)
By Shane Idleman71806:45PRO 19:17ISA 58:10MAT 25:35
This sermon challenges the congregation to reflect on their materialism and self-absorption in light of the extreme poverty and suffering experienced by many around the world. It emphasizes the need to restructure lifestyles to bless others, support missions, and address critical needs like sex trafficking. The speaker urges a shift from self-focus to making a tangible difference in the lives of those in need, highlighting the importance of sacrificial giving and serving.
Celebrating Christ and Transforming Lives - Part 1
By K.P. Yohannan42613:31ChristPRO 19:17ISA 58:10MAT 5:16MAT 25:40LUK 2:10ACT 20:35JAS 1:27In this sermon, K. P. Ohanon speaks about the importance of reaching out to those in great suffering and poverty. He shares a story about missionaries giving a cow to a man who was on the verge of committing suicide due to extreme poverty. This act of kindness and provision brought the man to tears and saved his life. Ohanon encourages listeners to participate in the Critter Campaign, a Christmas gift catalog that offers meaningful and lasting gifts to poor and needy families. He emphasizes the need to display the love of Christ by caring for the poor and needy, just as Jesus did.
Arms to Give Alms!
By R. Stanley0EXO 17:12DEU 15:10PRO 19:17MAT 6:19MAT 8:1MAT 12:20MRK 16:18LUK 6:38ACT 20:35ROM 8:32JAS 1:5R. Stanley emphasizes the importance of having open hands to bless others, drawing from Psalms 41 and Proverbs 19:17. He leads a prayer asking God to open our hands to give generously, support the weak, relieve suffering, and help the poor, reflecting the compassionate nature of Jesus. The sermon highlights the blessings of giving and the need to be selfless and compassionate in our actions towards others.
Epistle 419
By George Fox0PRO 19:17George Fox emphasizes the importance of generosity towards the poor, suggesting that instead of lavish dinners, Friends should consider providing for widows, fatherless, and those in need, as this act would be pleasing to God and a way to keep their minds focused on the Lord. He encourages cheerful giving, reminding that those who give to the poor are lending to the Lord and will be repaid. Fox believes that regardless of the amount given, God will ensure that they do not lack by the end of the year.
The Practice of Virtue
By St. Polycarp of Smyrna0PRO 19:17JHN 17:17GAL 6:21TH 5:111PE 5:9St. Polycarp of Smyrna emphasizes the importance of standing firm in faith, loving one another, and being united in truth. He encourages believers to show meekness, kindness, and generosity towards each other, reminding them of the power of doing good deeds. Polycarp also stresses the need for mutual submission, blameless conduct, and sobriety to reflect the character of the Lord and avoid bringing blasphemy to His name.
Jesus Teaches About Humility and Servanthood Luke 14:1-14
By David Servant01SA 16:7PRO 19:17MAT 6:1MAT 12:10LUK 14:7LUK 14:12PHP 2:3JAS 4:61JN 3:18David Servant preaches about Jesus' sinless nature and how the Pharisees criticized Him for virtues rather than faults. He exposes the Pharisees' false humility and desire for human praise, contrasting it with true humility that seeks God's approval. Jesus teaches the importance of genuine love and service without hidden motives, encouraging selfless acts towards those who cannot repay. He challenges believers to show love to the neglected and marginalized, reflecting God's pure love and rejecting selfishness disguised as love.
Put Money First You Lose, Put God First You Win
By Timothy Tow0PRO 19:17MAL 3:10MAT 6:19MAT 6:33ROM 14:71TI 6:6JAS 4:8Timothy Tow preaches on the contrast between prioritizing money over God, warning against the pitfalls of materialism and the pursuit of wealth through risky investments and high-interest borrowing. He emphasizes the inability to serve both money and God, urging listeners to invest in heavenly treasures through acts of charity, tithing, and seeking God's kingdom first. Tow stresses the importance of contentment, godliness, and stewardship, highlighting the dangers of the love of money and the need to flee from such temptations.
William Tiptaft
By J.C. Philpot0PSA 112:1PRO 9:10PRO 14:27PRO 19:17PRO 22:9ISA 58:10JAS 1:221JN 3:18J.C. Philpot reflects on the remarkable life of William Tiptaft, emphasizing his unwavering commitment to self-denial, stewardship, and practical godliness. Tiptaft's dedication to living for God, serving His people, and obeying His will set him apart as a shining example of vital godliness and consistent Christian living. His fear of God was evident throughout his life, leading him to separate from the world, prioritize solitude and reflection, and exhibit a seriousness of character that inspired many. Despite his boldness and zeal for God, Tiptaft also displayed deep sympathy and solidarity with the poor, earning him the reputation of being 'the poor man's friend.'
Real Love Shares
By K.P. Yohannan0Love for the PoorCompassionPRO 19:17MAT 22:39MAT 25:40MRK 12:31LUK 6:38JHN 15:12GAL 6:2JAS 2:151PE 4:101JN 3:17K.P. Yohannan shares a poignant experience in the streets of Bombay, where he encounters a desperate beggar girl pleading for help. This moment forces him to confront the stark contrast between her life and that of his own daughter, Sarah, highlighting the deep need for compassion and love for the less fortunate. He reflects on God's challenge to prioritize love for all children, regardless of their circumstances, and to embody the real love that shares and cares for others. The sermon emphasizes that true love transcends societal boundaries and calls for action towards those in need.
A Plea for Alms
By Thomas Watson0PSA 112:9PRO 19:17MAT 25:40EPH 2:101JN 3:17Thomas Watson preaches a powerful sermon on the importance of charity and almsgiving, emphasizing the need for compassion and generosity towards those in need. He highlights how true charity is a reflection of God's love and mercy, urging the listeners to imitate Christ's sacrificial giving. Watson addresses the lack of charity in society, calling for a revival of compassion and kindness, and reminds the audience that charity is a fundamental aspect of Christian faith, reflecting the heart of God's mercy and grace.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
These verses we take together. But we have no other reason for making a pause at Pro 19:21, than that Pro 19:22 is analogous to Pro 19:17, and thus presents itself to us as an initial verse. Pro 19:17 17 He lendeth to Jahve who is compassionate to the lowly, And his bounty He requites to him. As at Pro 14:31, חונן is part. Kal. The Masoretically exact form of the word is חונן (as ואוזל, Pro 20:14) with Mercha on the first syllable, on which the tone is thrown back, and the העמדה on the second. The Roman legal phrase, mutui datione contrahitur obligatio, serves to explain the fundamental conception of לוה, mutuo accipere, and הלוה, mutuum dare (vid., Pro 22:7). The construction, Exo 22:24, "to make any one bound as a debtor, obligare," lies at the foundation of the genitive connection 'מלוה ה (not מלוה). With 17b cf. Pro 12:14, where the subject of ישׁיב (Kerı̂) remains in the background. גמלו (not גמלּו) is here his work done in the sense of good exhibited. "Love," Hedinger once said, "is an imperishable capital, which always bears interest." And the Archbishop Walther: nam Deo dat qui dat inopibus, ipse Deus est in pauperibus. Dr. Jonas, as Dchsel relates, once gave to a poor man, and said, "Who knows when God restores it!" There Luther interposed: "As if God had not long ago given it beforehand!" This answer of Luther meets the abuse of this beautiful proverb by the covetous. Pro 19:18 This proverb brings to view once more the pedagogic character of this Older Book of Proverbs: Correct thy son, for yet there is hope; But go not too far to kill him. That כּי tahT is meant relatively, as at Pro 11:15, is seen from Job 11:18; Job 14:7; Jer 31:16.; כּי־ישׁ תּקוה is the usual expression for etemin spes est. Though a son show obstinacy, and manifest a bad disposition, yet there is hope in the training of the youth of being able to break his self-will, and to wean him from his bad disposition; therefore his education should be carried forward with rigorous exactness, but in such a way that wisdom and love regulate the measure and limits of correction: ad eum interficiendum animam ne tollas (animum ne inducas). נפשׁך is not the subject, for in that case the word would have been תּשּׁאך (Kg2 14:10). It is the object: To raise the soul to something is equivalent to, to direct his desire to it, to take delight in it. The teacher should not seek correction as the object, but only as the means; he who has a desire after it, to put the child to death in the case of his guilt, changes correction into revenge, permits himself to be driven by passion from the proper end of correction, and to be pushed beyond its limits. The lxx translates freely εἰς δὲ ὕβρις, for ὕβρις is unrestrained abuse, מוסר אכזרי as Immanuel glosses. Besides, all the ancients and also the Venet. translate המיתו as the inf. of המית. But Oetinger (for he translates: lift not thy soul to his cry, for which Euchel: let not his complaining move thy compassion) follows the derivation from המה suggested by Kimchi, Meri, and Immanuel, and preferred by Ralbag, so that המיתו after the from בּכית is equivalent to המיתו. But leaving out of view that המה means strepere, not lamentari, and that נשׂא נפשׁו means attention, not desire, Pro 23:13 points out to us a better interpretation. Pro 19:19 Another proverb with נשׂא: A man of excessive wrath must suffer punishment; For if thou layest hold of it, hindering it, thou makest it only worse. The lxx, Syr., and Targ. translate as if the words were גּבר חמה (as בּעל חמה, Pro 29:22). Theodotion, the Venet., and Luther render the Kerı̂ גּדל־; Jerome's impatiens is colourless. The Chethı̂b גרל gives no appropriate meaning. The Arab. jaril means lapidosus (whence גּורל, cf. Aram. פּסּא = ψῆφος), and Schultens translates accordingly aspere scruposus iracundiae, which is altogether after the manner of his own heavy style. Ewald translates גּרל as derived from the Arab jazyl, largus, grandis; but the possibility of the passing over of ר into ז, as maintained by Ewald and also by Hitzig, or the reverse, is physiologically undemonstrable, and is confirmed by no example worthy of mention. Rather it may be possible that the Heb. had an adj. גּרל or גּרל in the sense of stony, gravel-like, hard as gravel, but tow rather than gravel would be appropriate to חמה. Hitzig corrects גּמל חמה, "who acts in anger;" but he says שׁלּם חמה, to recompense anger, Isa 59:18; גמל חמה is without support. This correction, however, is incomparably more feasible than Bttcher's, "moderate inheritance bears expiation;" חמה = חמאה must mean not only thick [curdled] milk, but also moderation, and Bttcher finds this "sound." From all these instances one sees that גרל is an error in transcription; the Kerı̂ גּדל־חמה rightly improves it, a man is thus designated whose peculiarity it is to fall into a high degree of passionate anger (חמה גדולה, Dan 11:44): such an one has to bear ענשׁ, a fine, i.e., to compensate, for he has to pay compensation or smart-money for the injury suffered, as e.g., he who in strife with another pushes against a woman with child, so that injury befalls her, Exo 21:22. If we compare this passage with Sa2 14:6, there appears for תּצּיל the meaning of taking away of the object (whether a person or a thing) against which the passionate hothead directs himself. Therewith the meaning of ועוד תּוסף accords. The meaning is not that, הצּיל, once is not enough, but much rather must be repeated, and yet is without effect; but that one only increases and heightens the חמה thereby. It is in vain to seek to spare such a violent person the punishment into which he obstinately runs; much more advisable is it to let him rage till he ceases; violent opposition only makes the evil the greater. With כּי אם, "denn wenn" [for then], cf. Pro 2:3, "ja wenn" [yea if], and with ועוד in the conclusion, Job 14:7 (a parallelism syntactically more appropriate than Psa 139:18). Pro 19:20 20 Hearken to counsel, and receive instruction, That thou mayest become wise afterwards. The rule of morals, Pro 12:15, receives here the paraenetic tone which is the keynote of the introduction chap. 1-9. Lwenstein translates: that thou mayest finally become wise. But בּאחריתך corresponds rather to our "hinfort" [posthac] than to "endlich" [finally]. He to whom the warning is directed must break with the self-willed, undisciplined ראשׁית beginning of his life, and for the future (τὸν ἐπίλοιπον ἐν σαρκὶ χρόνον, Pe1 4:2) become wise. The relative contrast between the two periods of life is the same as at Job 8:7. Pro 19:21 21 Many are the thoughts in a man's heart; But Jahve's counsel, that stands. In תּקוּם lies, as at Isa 40:8, both: that the counsel of God (His plan of the world and of salvation) is accomplished and comes into actual fact, and that it continues. This counsel is the true reality elevated above the checkered manifoldness of human purposes, aims, and subjectivities, which penetrates and works itself out in history. The thoughts of a man thus gain unity, substance, endurance, only in so far as he subjects himself to this counsel, and makes his thoughts and actions conformable and subordinate to this counsel.
Jamieson-Fausset-Brown Bible Commentary
(Compare Pro 14:21; Psa 37:26). hath pity--shown by acts (compare Margin).
John Gill Bible Commentary
He that hath pity unto the poor lendeth unto the Lord,.... A man, whose heart is full of compassion to the poor, and whose hands distribute to their necessities, from a true principle of love and charity to men, and with a view to the glory of God, and not from any selfish principle and with a end; such a man's gift to the poor is a loan to the Lord; it is not cast away upon the creature, but is a "depositum" in the hands of God, and shall be returned with advantage; and that which he hath given will, he pay him again; either in this life, in things temporal and spiritual, increasing his worldly substance, blessing his posterity, granting him larger measures of grace, indulging him with his gracious presence, and giving him peace of mind, which passeth all understanding; or in the world to come; not as a reward of debt, but of grace; see Ecc 11:1.
Matthew Henry Bible Commentary
Here is, I. The duty of charity described. It includes two things: - 1. Compassion, which is the inward principle of charity in the heart; it is to have pity on the poor. Those that have not a penny for the poor, yet may have pity for them, a charitable concern and sympathy; and, if a man give all his goods to feed the poor and have not this charity in his heart, it is nothing, Co1 13:3. We must draw out our souls to the hungry, Isa 58:10. 2. Bounty and liberality. We must not only pity the poor, but give, according to their necessity and our ability, Jam 2:15, Jam 2:16. That which he has given. Margin, His deed. It is charity to do for the poor, as well as to give; and thus, if they have their limbs and senses, they may be charitable to one another. II. The encouragement of charity. 1. A very kind construction shall be put upon it. What is given to the poor, or done for them, God will place it to account as lent to him, lent upon interest (so the word signifies); he takes it kindly, as if it were done to himself, and he would have us take the comfort of it and to be as well pleased as ever any usurer was when he had let out a sum of money into good hands. 2. A very rich recompence shall be made for it: He will pay him again, in temporal, spiritual, and eternal blessings. Almsgiving is the surest and safest way of thriving.