Exegetical and Hermeneutical Commentary of Proverbs 19:22
The desire of a man [is] his kindness: and a poor man [is] better than a liar.
22. is his kindness ] The R.V. renders, is the measure of his kindness, in order to make the meaning clearer. The “kindness,” or “benevolence” of a man is to be measured, not by what he does, but by what he desires to do (2Co 8:12).
a liar ] A poor man who would help but cannot is better than one whose circumstances or promises warrant expectations which are not fulfilled.
The proverb holds together better and is more forcible thus than if rendered, with R.V. marg., that which maketh a man to be desired is his kindness.
Fuente: The Cambridge Bible for Schools and Colleges
The liar is probably the man, who makes false excuses for not giving, and so is inferior to the poor man, whose desire, the wish to do good, is taken, in the absence of means to carry it into effect, for the act of kindness itself.
Fuente: Albert Barnes’ Notes on the Bible
Pro 19:22
The desire of a man is his kindness: and a poor man is better than a liar.
Circumstances or character
The imperial standard of weights and measures has been sent by the King into the market-place of human life, where men are busy cheating themselves and each other. Public opinion greatly needs to be elevated and rectified in its judgments of men and things. Society is like a house after an earthquake. Everything is squeezed out of its place. A standard has been set up in the market-place to measure the pretences of men withal, and those who will not employ it, must take the consequences. According to that standard a poor man is better than a liar; if, in the face of that sure index, you despise an honest man because he is poor, and give your confidence to the substance or semblance of wealth, without respect to righteousness, you deserve no pity when the inevitable retribution comes. Error in this matter is not confined to any rank. Do not cheat is a needful and useful injunction in our day; and Do not be cheated is another. The trade of the swindler would fail if the raw material were not plentiful, and easily wrought. If the community would cease to value a man by the appearance of his wealth, and judge him according to the standard of the Scriptures, there would be fewer prodigies of dishonesty among us. In the Scriptures a dishonest man is called a liar, however high his position may be in the city. And the honest poor gets his patent of nobility from the Sovereigns hand. (W. Arnot, D. D.)
The desire of kindness
In the Revised Version this sentence reads, The desire of a man is the measure of his kindness. The Divine rule of weights and measures is the only true one in the sphere of mans duties and obligations. But a principle, however good, must not be strained. A mans kindness is in his heart, not in the measure of the gifts themselves. The hand may be liberal, whilst the heart is illiberal. A desire to do good is a Divine emanation. A desire must be content to go as far as it can, and to do as much as it can. When that limit is reached, we must not be ashamed of doing so little. The desire to be kind is worth cherishing, because it does not always survive the changes in our circumstances. The desire often diminishes in exact proportion to the increase of means and opportunities for doing good. Where our desire to be kind fails through incapacity to do more, God will add what is necessary. The desire to be kind sometimes needs educating. It is not so large as it should be, because it is narrowed by ignorance or want of thought about the responsibilities of wealth. When will men study as earnestly how to use what they have got together as they studied and toiled to get it together? (Thomas Wilde.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
The desire of a man; either,
1. Of any or every man. All men desire, and it is desirable, to be in a capacity of being kind and bountiful to others, whereby they gain love and honour, and many other great advantages. Or,
2. Of the poor man, expressed in the next clause. The hearty will or desire of being kind or liberal to others in necessity is all the kindness which a poor man can show, and is accepted by God, and should be owned by men as a real kindness. Compare 2Co 8:12. Or,
3. Of the rich man, as may be gathered from the opposition of this man to the poor man in the following clause; such ellipses being very common in this book, as hath been noted again and again. So the sense may be this, There be a sort of rich men all whose kindness and charity consists in good desires and well wishes to persons in misery, saying to them, Depart in peace, be ye warmed and filled, but not giving them those things which are needful, as it is expressed, Jas 2:16. And this sense seems to agree very well with the following clause. But being singular in this exposition, I submit it to the judicious reader.
A poor man, who is not able to give what he desires to do,
is better than a liar; than a rich man, who feeds the poor with good words and fair promises, but doth not perform what he pretends and is able to do.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22. desirethat is, to dogood, indicates a kind disposition (Pr11:23); and the poor thus affected are better than liars, who sayand do not.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The desire of a man [is] his kindness,…. Either the grace and kindness of God, which is, desirable by every sensible man, as being most excellent, and better than life and anything in it; or it is his desire to show kindness. A good man is desirous of riches, that he might have it in the power of his hands to do good to others; and a beneficent man, who has it in his power, is desirous of an opportunity of showing kindness to his fellow creatures and friends; and such a disposition and conduct render a man very desirable and amiable; it is the beauty of a man, as Ben Melech; yea, a man that is not able to do a kindness to another, yet has a desire to do it, his good will is his kindness, and the will is taken for the deed. Gersom takes the word in the sense of “reproach”, as it is sometimes used; and understands it of the sinful desires of the heart, the imaginations of the thoughts of the heart, which are evil continually, and so matter of reproach;
and a poor man [is] better than a liar; who is a rich man, as the Septuagint and Syriac versions add; who denies that he has ability to relieve the poor, when he has; or promises to do it, and does it not; such men of high degree are a lie indeed! and the poor man, whom he should relieve, is a better man than he; or that would relieve another, but it is not in his power to do it.
Fuente: John Gill’s Exposition of the Entire Bible
The series makes a new departure with a proverb regarding the poor (cf. Pro 19:17):
A man’s delight is his beneficence;
And better is a poor man than a liar.
The right interpretation will be that which presses upon no strange meaning, and which places the two parts of the verse in an inner mutual relation ethically right. In any case it lies nearer to interpret , in relation to man, actively than passively: that which makes man worthy of desire (Rashi), adorns and distinguishes him (Kimchi, Aben-Ezra); or, that which is desired by man, is above all things sought for (Luzzatto); and, in like manner, the Heb. meaning for lies nearer than the Aram. ( vid., Pro 14:34): the pleasure of a man is his disgrace (Ralbag). Thus Bertheau’s translation: the desire of a man is his charitas , must mean: that which brings to a man true joy is to act amiably. But is that, thus generally expressed, true? And if this were the thought, how much more correctly and distinctly would it be expressed by (cf. Pro 21:15)! Hitzig so rightly reminded by of the Pharisee who thanks God that he is not as other men; the word ought to have been to remove every trace of self-satisfaction. Hitzig therefore proposes from the lxx and the Vulgate the text-correction no , and translates, “from the revenue of a man is his kind gift;” and Ewald, who is satisfied with , “the gain of a man is his pious love.” The latter is more judicious: (love) distributed is in reality gain (according to Pro 19:17); but 22b corresponds rather with the former: “better is he who from want does not give , than he who could give and says he has nothing.” But was there then need for that of the lxx? If a poor man is better than a lord given to lying – for with is a man of means and position – i.e., a poor man who would give willingly, but has nothing, than that man who will not give, and therefore lies, saying that he has nothing; then 22a means that the will of a man (cf. , Pro 11:23) is his doing good ( vid., regarding , ad Pro 3:3), i.e., is its soul and very essence. Euchel, who accordingly translates: the philanthropy of a man consists properly in his goodwill, rightly compares the Rabbinical proverb, , i.e., one may give more or less, it all depends on the intention, the disposition.
Fuente: Keil & Delitzsch Commentary on the Old Testament
22 The desire of a man is his kindness: and a poor man is better than a liar.
Note, 1. The honour of doing good is what we may laudably be ambitious of. It cannot but be the desire of man, if he have any spark of virtue in him, to be kind; one would not covet an estate for any thing so much as thereby to be put into a capacity of relieving the poor and obliging our friends. 2. It is far better to have a heart to do good and want ability for it than have ability for it and want a heart to it: The desire of a man to be kind, and charitable, and generous, is his kindness, and shall be so construed; both God and man will accept his good-will, according to what he has, and will not expect more. A poor man, who wishes you well, but can promise you nothing, because he has nothing to be kind with, is better than a liar, than a rich man who makes you believe he will do mighty things, but, when it comes to the setting to, will do nothing. The character of the men of low degree, that they are vanity, from whom nothing is expected, is better than that of men of high degree, that they are a lie, they deceive those whose expectations they raised.
Fuente: Matthew Henry’s Whole Bible Commentary
The Measure of a Man
Verse 22 suggests that the desirable quality in a man is a lovingkindness which acts to the extent of ability; and a poor man who can offer little is better than a liar who promises great things but does nothing.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.
Pro. 19:22. The desire of a man, &c. Rather A mans delight (or glory) is his beneficence, or A mans kindness is what makes him desirable, or is a desirable adornment.
Pro. 19:24. In his bosom, rather, in the dish. This is of course a hyperbolic expression to set forth the inactivity of the slothful man. Athenns, says Fausset, describes (Pro. 6:14) the slothful man as waiting until the roasted and seasoned thrushes fly into his mouth begging to be devoured.
MAIN HOMILETICS OF Pro. 19:22
POVERTY OF HEART AND POVERTY OF CIRCUMSTANCE
If we read the first clause of this proverb as it stands in our translation it sets forth
I. The true measure of a mans benevolence. It is not to be measured by the amount of money that he expends upon his fellow-creatures, but upon his desire to benefit them. His desire to help them may be very strong, and yet his circumstances may be such that he has little more than sympathy to give. The heart may be full, says Wardlaw, when the hand is empty. And many deeds of charity that earn for men the title of benevolent are not really performed from motives of goodwill to others but from selfish or vainglorious ends. If we take the reading given in the Critical Notes it teaches rather the truth
II. That small deeds of kindness are far preferable to large professions of it. The liar of the second clause is evidently one who has it in his power largely to help others, and whose promises are in proportion to his power. But they are promises only. He does not hesitate by false words to raise hopes which he never intends to fulfil, and thus becomes like the deceitful mirage of the desert, which, after cheating the traveller with delusive hopes of water, disappears, and leaves him more despairing than before. On the other hand, the poor man is evidently one whose words never go beyond his deeds, and whose deeds, if not great, are up to his ability, and are so constantly performed and so evidently the outcome of real sympathy that they are like the little rill which follows the wayfarer all through his journey, and which, although it can give but a little water at a time, is always at hand with that little.
OUTLINES AND SUGGESTIVE COMMENTS
But let it be observed and rememberedthe desires of a man are not his kindness, when he has the ability to be practically kind, and confines himself to desires. No. In that case, there is the clearest of all evidence that the desire is not sincere; mere profession, without realitylove in wordwhich is only another phrase for no love at all. While, therefore, there are cases in which we cheerfully, according to a common phrase, take the will for the deed, Knowing that there is a want of ability to do what the heart wishes; there are other cases in which we demand the deed as the only proof of the willthe gift as the only evidence of the charity.Wardlaw.
The imperial standard of weights and measures has been sent by the King into the market place of human life, where men are busy cheating themselves and each other. Many of these merchantmen, guided by a false standard, have been all their days accustomed to call evil good and good evil. When the balance is set up by royal authority, and the proclamation issued that all transactions must be tested thereby, swindlers are dismayed, and honest men are glad. Such is the word of truth when it touches the transactions of men. There is a most refreshing simplicity in the language of Scripture upon these points. This word speaks with authority. It is not tainted with the usual adulation of riches. A dishonest man is called a liar, however high his position may be in the city. And the honest poor gets his patent of nobility from the Sovereigns hand. The honest rich are fully as much interested in reform in this matter as the honest poor. Make this short proverb the keynote of our commercial system, and epidemic panics will disappear. After each catastrophe people go about shaking their heads and wringing their hands, asking, What will become of us? What shall we do? We venture to propose an answer to the inquiry. From the Bible first engrave on your hearts, then translate in your lives, and last emblazon aloft on the pediment of your trade temple this short and simple legend: A poor man is better than a liar.
For Homiletics on the subject of Pro. 19:23 see on chapter Pro. 10:27; Pro. 14:26, and Pro. 18:10, pages 179 and 542. Pro. 19:24 will be treated in chap. Pro. 26:13-15. For the subject of Pro. 19:25; Pro. 19:29 see chap. Pro. 17:10, page 509.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(22) The desire of a man is his kindnessi.e., what makes a man desired or beloved is his kindness. Or, the kindness of a man consists inis shewn byhis good-will, even though he cannot carry it out.
And a poor man (who would do a kindness if he could) is better than a liar.Than a rich man who could help another, but professes to be unable to do so.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
22. The desire of a man The good wishes; “the charm” Conant. “Pleasure.” Miller. Conant gives a good sense: The charm of a man is his kindness; that which makes him the delight of others, which causes them to delight in him. His kindness means his sincere goodwill, not the mere profession of it; for the poor man who has nothing is better than a man of false profession. The Geneva Bible renders the first clause: “That that is desired of a man is his goodness,” which means here his honesty.
Fuente: Whedon’s Commentary on the Old and New Testaments
v. 22. The desire of a man is his kindness,
Fuente: The Popular Commentary on the Bible by Kretzmann
Pro 19:22. The desire of a man is his kindness This will admit of several interpretations. The LXX read, Alms-giving, or charity, bringeth fruit to a man; and a poor just man is better than a rich man who is a liar. Le Clerc gives this meaning of the first clause, That there is no virtue which a man should labour after more than beneficence, as it is the greater ornament of human nature, and the bond of society. But if we consider it as connected with the verse following, the most natural construction seems to be this, “A man shews his kindness by his will or desire to do good; and in this respect a poor man, who would be beneficent if he could, is better than a liar; i.e. a rich man who makes a profession of kindness, but does not perform it.” The Syriac reads, A poor man is better than a deceitful rich one. See Grey.
Fuente: Commentary on the Holy Bible by Thomas Coke
Pro 19:22 The desire of a man [is] his kindness: and a poor man [is] better than a liar.
Ver. 22. The desire of a man is his kindness. ] Or, His mercy. Many have a great mind to be held merciful men, and vainly give out what they would do, if they had wherewith; and perhaps they speak as they think too. This may be one of those many devices, those variae et vance cogitationes in the heart of a man. Pro 19:21
But the poor man is better than a liar.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
man. Hebrew. ‘adam. App-14. This word stands in relation to ‘ish in Pro 19:21, and to a poor man in next clause = here, the commonest sort of man, or ordinary man.
is, &c. = is [measured by] his kindness.
better. See note on Pro 8:11.
a liar. Hebrew an ‘ish [a man of the better sort who is] a liar. This proverb does not “remain a riddle”.
The structure above is addressed to “My Son” Pro 19:27, Pro 23:15, Pro 23:19, Pro 23:26; Pro 24:13, Pro 24:21); and is all in the Second Person: “THOU” (Pro 19:20; Pro 22:24, Pro 22:25, Pro 22:26, Pro 22:27; Pro 23:1, Pro 23:5, Pro 23:6, Pro 23:13, Pro 23:14, Pro 23:19, Pro 23:31, Pro 23:34; Pro 24:1, Pro 24:10, Pro 24:11, Pro 24:12); “THEE” (Pro 22:19, Pro 22:20, Pro 22:21, Pro 22:27; Pro 23:7); “THY” (Pro 22:18; Pro 23:16, Pro 23:22, Pro 23:25; Pro 24:10, Pro 24:27, Pro 24:34); “THINE” (Pro 23:12, Pro 23:15, Pro 23:17, Pro 23:18, Pro 23:19, Pro 23:33); “THYSELF” (Pro 24:27).
Fuente: Companion Bible Notes, Appendices and Graphics
Pro 19:22
Pro 19:22
“That which maketh a man to be desired is his kindness; And a poor man is better than a liar.”
This is the kind of proverb that sends the scholars seeking for some kind of `an emendation’ or `various reading.’ The two legs of this biped seem to have no connection whatever. This rendition attempts to pair two desirable things thus: “What is desirable in a person is loyalty, and it is better to be poor than a liar.” Another: “Mercy is a fruit to a man, and a poor man is better than a rich liar.
Pro 19:22. This verse states that which we desire in people, and heading the list is kindness. We like people who are kind; we like to be around them; their influence upon us is good. We appreciate their thoughtfulness; we appreciate their willingness to be helpful. We are comfortable and at-home in their presence. An unkind person is just the opposite of the above. The Bible says, Be ye kind (Eph 4:32); Love…is kind (1Co 13:4). Concerning the second statement of the verse, this chapter has already shown that people go from and do not want to claim close connections with the extremely poor (Pro 19:4; Pro 19:7), yet they prefer a poor man to a liar (compare Pro 19:1). A man who will lie to others will lie to you. He is one you cannot trust, for he is not conscientious before God and with men. He makes a poor friend.
Fuente: Old and New Testaments Restoration Commentary
desire: 1Ch 29:2, 1Ch 29:3, 1Ch 29:17, 2Ch 6:8, Mar 12:41-44, Mar 14:6-8, 2Co 8:2, 2Co 8:3, 2Co 8:12
and: Pro 19:1, Job 6:15, Job 17:5, Psa 62:9, Tit 1:2
Reciprocal: Pro 14:22 – devise Pro 23:7 – as Pro 28:6 – General Rom 12:16 – condescend to men of low estate 1Co 13:4 – is kind Eph 4:32 – kind
Fuente: The Treasury of Scripture Knowledge
Pro 19:22-23. The desire of a man is his kindness This expression is obscure, and will admit of several interpretations. The Seventy render it, , alms-giving, or charity, is fruit to a man. The meaning, Le Clerc thinks, is, that there is no virtue a man ought to be so desirous of as benignity, or a generous, charitable spirit, as it is the greatest ornament of human nature, and the strongest bond of human society; which if any one wants, however rich he may be, yet he is despised. Others think, that if it be considered as connected with the following clause, the most natural construction is, A man shows his kindness by his will, or desire to do good; and in this respect a poor man, who would be beneficent if he could, is better than a liar, that is, than a rich man, who makes a profession of kindness, but does not perform it. The Seventy read this latter clause, A poor righteous man is better than a rich man who is a liar: and the Syriac renders it, A poor man is better than a deceitful rich one. The fear of the Lord tendeth to life To holiness and happiness here and hereafter; in other words, nothing makes a man so comfortable to himself, and so useful to others, as a religious care to please God in all things; and he that hath it shall abide satisfied Shall want nothing, and shall be fully contented with Gods favour and blessing; he shall not be visited with evil With any destructive calamity. But the Hebrew text of the verse being obscure, interpreters have taken it in different senses. Houbigant renders it, The fear, &c., tendeth to life, and he who is filled with it shall sleep, or pass his nights, free from all evil. Schultens and Grey interpret it, The fear of Jehovah indeed is life; but he who sleeps in carnal security shall not be free from evil: see Deu 32:15. The Seventy read it, The fear of the Lord is to a mans life; but he that is without fear (namely, of God) shall abide in places where there is no knowledge to govern him; that is, shall run blindly into all manner of mischief.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
19:22 The desire of a man [is] his {h} kindness: and a poor man [is] better than a liar.
(h) That is, that he be honest: for the poor man who is honest is to be esteemed above the rich who is not virtuous.