Exegetical and Hermeneutical Commentary of Proverbs 11:25
The liberal soul shall be made fat: and he that watereth shall be watered also himself.
25. The liberal soul ] Lit. the soul of blessing ( , LXX.); the soul that is ready to benefit and bless in will and deed. Comp. “a blessing” = “a gift,” 2Ki 5:15, and , 2Co 9:6.
Fuente: The Cambridge Bible for Schools and Colleges
Liberal soul – literally, the soul that blesses, i. e., gives freely and fully. The similitudes are both of them essentially Eastern. Fatness, the sleek, well filled look of health, becomes the figure of prosperity, as leanness of misfortune Pro 13:4; Pro 28:25; Psa 22:29; Isa 10:16. Kindly acts come as the refreshing dew and soft rain from heaven upon a thirsty land.
Fuente: Albert Barnes’ Notes on the Bible
Pro 11:25
The liberal soul shall be made fat: and he that watereth shall be watered also himself.
The waterer watered
The general principle is, that in living for the good of others, we shall be profited also ourselves. This teaching is sustained by the analogy of nature, for in nature there is a law that no one thing can be independent of the rest of creation, but there is a mutual action and reaction of all upon all. God has so constituted this universe, that selfishness is the greatest possible offence against His law, and living for others, and ministering to others, is the strictest obedience to His will. Our surest road to our own happiness is to seek the good of our fellows. We store up in Gods own bank what we generously expend on the behalf of our race. To get we must give; to accumulate we must scatter; to make ourselves happy, to get good and become spiritually vigorous, we must do good, and seek the spiritual good of others.
I. Apply this principle, in its narrow sense, as belonging to ourselves personally. There are some works in which we cannot all engage. Peculiar men have special work; but watering is work for persons of all grades and all sorts.
1. All Gods plants, more or less, want watering.
2. The Lords people usually get this watering through instrumentality. The Holy Spirit waters us by the admonitions of parents, by the kind suggestions of friends, by the teaching of His ministers, by the example of all His saints.
3. Some plants need special watering, and should be the objects of unusual care–partly because of temperament or of ignorance, and partly because of circumstances, maybe of trial, maybe of soul-withering.
4. All believers have some power to water others. In so watering others we shall be watered ourselves. This is the main point.
(1) You will waken up your own powers.
(2) You will yourself gain instruction.
(3) You will get comfort in your work.
(4) Watering others will make you humble.
(5) You will win many prayers.
(6) You will even get honour to yourselves, that will stimulate you to new exertions.
(7) While watering others you will be manifesting and showing your love to Christ, and that will make you more like Him.
II. The principle, in a wider sense, as it may refer to us as a Church. We, as a Church, have enjoyed singular prosperity; but we have endeavoured to water others. We have undertaken a good many enterprises for Christ, and we hope to undertake a great many more. We must keep our watering work up.
III. The principle, in the widest sense, as it may be referred to the entire Body of Christ. Our missionary operations are an infinite blessing to the Churches at home. Relinquishing them, giving them up, staying them, would bring such a curse that we had need to go down on our knees and pray, God send the missionary work back again. (C. H. Spurgeon}
Scriptural liberality illustrated and enforced
All the appearances of virtue and piety do not partake of their real nature. See the case of the Pharisees. None of our good works can be viewed with approbation by God unless they spring from a right principle, are guided by a right rule, and are directed to a right end. God looks at the motive in which they originate.
I. The character of true religious or Christian liberality.
1. Its principle. The spirit which is in man must be the seat of this virtue, or the liberal hand, so far as it respects God, is of no worth. There is much beneficence apart from religion. But it is the grateful heart God requires.
2. Its objects. First our kindred according to the flesh. Then the poor and distressed in society.
3. The modes in which this liberality should express itself. It should be honest in its administration. It should be proportionate in degree. It should be affectionate in its communication. It should be expansive in its embrace. It should be habitual in its exercise.
II. The recompense to encourage us to its exercise and display.
1. As respects the life that now is. Inward pleasure, pleasure in looking at the good effected; enlarged powers of usefulness.
2. As respects the life to come. Apply to those who give nothing to the cause of the poor. To those who give little. To those who are in the habit of giving much. (John Clayton, jun.)
The blessedness of blessing
It must be admitted that the natural tendency of things in this present fallen world is by no means such as to secure a prosperous result to rectitude of conduct, and failure to that of a contrary character. We often witness the inversion of this order. It is necessary to consider the character of the dispensation under which the book was written. The Jews were ostensibly, as well as really, under the immediate government of God; a government sanctioned by temporal rewards and punishments. This gave to the government of God over them what we may term a visible character. There was an ostensible Moral Governor. The Jew, apart from all consideration of a future state, was entitled to look, even in this life, for a providential sanction to his conduct, when his ways were such as pleased the Lord. In Gods dealings with that people He affords an emblem, a visible emblem, of His dealings with others. The great distinction between the Jewish and the Christian dispensations is, that the one was addressed to sense, the other to faith; the one deals with visible things, the other with spiritual. It is but consistent with this distinction, that while Gods providential government over His people is not less real under the Christian dispensation, it should be less manifest. Those things which would be perplexing to us if we attempt to judge the ways of God by sense, become reconcilable with His character and with His promises when regarded in the judgment of faith. Objection might be raised on the ground that the assertion of the text is contradicted by absolute matter of fact. The words, translated out of their figurative language, obviously assert, that he who liberally dispenses to others of those bounties, whether in grace or in providence, which God has conferred upon him, shall be himself more abundantly enriched. To the eye of sense this assertion is far from being universally verified among us as a matter of fact. In a worldly point of view it is not always the most virtuous who are the most prosperous, nor the most liberal who are the most successful. But faith will see every promise to us fulfilled in a higher and better sense. The highest exemplification of this passage is found in the person of our Lord Jesus Christ. He spent His life in blessing; therefore it was He was so greatly blessed. The recompense of the reward is a motive sanctioned by the highest example, that of Christ Himself. Some think it savours too much of legality, to hold out a future recompense as a stimulus to the active employment of all our talents in the service of God. Yet surely this is to confound things that are perfectly distinct in themselves. It is not inconsistent with the doctrines of grace to propose a proportionable increase of future joy as a motive to present sacrifice, and to hold it up before Christians as a matter of certainty, that every sacrifice which they make for the Lords sake shall be repaid from the hand of the Lord. The liberal distribution of our worldly substance is attended with a blessing from the Lord, at least to the man himself. But the text is the exposition of an established law in the universal government of Gods providence. Our progress depends on our readiness to communicate of the stores already conferred upon us. The Christians rule of spiritual advancement is not so much in proportion to the acquisitions which he makes of knowledge, as to the use that he makes of it. As we feed others our own souls are fed by God. It is in the nature of things, or rather, I should say, it is in the appointment of God, that it should be so. (W. Dodsworth, M.A.)
He that watereth shalt be watered
If we give so much we shall exhaust our resources, is a common remark. Dont be afraid of that, my friend. See that little fountain yonder–away yonder in the distant mountain, shining like a thread of silver through the thick copse, and sparkling like a diamond in its healthful activity. It is hurrying on with tinkling feet to bear its tribute to the river. See, it passes a stagnant pool, and the pool hails it. Whither away, master streamlet? I am going to the river to bear this cup of water God has given me. Ah! you are very foolish for that; youll need it before the summer is over. It has been a backward spring, and we shall have a hot summer to pay for it–you will dry up then. Well, says the streamlet, if I am to die so soon, I had better work while the day lasts. If I am likely to lose this treasure from the heat, I had better do good with it while I have it. So on it went, blessing and rejoicing in its course. The pool smiled complacently at its own superior foresight, and husbanded all its resources, letting not a drop steal away. Soon the midsummer heat came down, and it fell upon the little stream. But the trees crowded to its brink, and threw out their sheltering branches over it in the day of adversity, for it brought refreshment and life to them; and the sun peeped through the branches, and smiled complacently upon its dimpled face, and seemed to say, It is not in my heart to harm you; and the birds sipped its silver tide, and sang its praises; the flowers breathed their perfume upon its bosom; the beasts of the field loved to linger by its banks; the husbandmans eye sparkled with joy as he looked upon the line of verdant beauty that marked its course through his fields and meadows–and so on it went, blessing and blessed of all. God saw that the little stream never exhausted itself. It emptied its full cup into the river, and the river bore it on to the sea, and the sea welcomed it, and the sun smiled upon the sea, and the sea sent up its incense to greet the sun, and the clouds caught, in their capacious bosoms, the incense from the sea, and the winds, like waiting steeds, caught the chariots of the clouds and bore them away–away to the very mountain that gave the little fountain birth; and there they tipped the brimming cup, and poured the grateful baptism down. And so God saw to it, that the little fountain, though it gave so fully and so freely, never ran dry. And where was the prudent pool? Alas! in its inglorious inactivity it grew sickly and pestilential. The beasts of the field put their lips to it, but turned away without drinking. The breeze stooped and kissed it by mistake, but caught the malaria in the contact, and carried the ague through the region. (R. F. Horton.)
Soul fatness
If I desire to flourish in soul, I must not hoard up my stores, but must distribute to the poor. To be close and niggardly is the worlds way to prosperity, but not Gods (see Pro 11:24). Faiths way of gaining is giving. I must try this again and again; and I may expect that as much of prosperity as will be good for me will come to me as a gracious reward for a liberal course of action. Of course, I may not be sure of growing rich. I shall be fat, but not too fat. Too great riches might make me as unwieldy as corpulent persons usually are, and cause me the dyspepsia of worldliness, and perhaps bring on a fatty degeneration of the heart. No, if I am fat enough to be healthy, I may well be satisfied; and if the Lord grants me a competence, I may be thoroughly content. But there is a mental and spiritual fatness which I would greatly covet; and these come as the result of generous thoughts towards my God, His Church, and my fellow-men. Let me not stint, lest I starve my heart. Let me be bountiful and liberal; for so shall I be like my Lord. He gave Himself for me: shall I grudge Him anything? (C. H. Spurgeon.)
Gods law of recompense
If I carefully consider others, God will consider me; and in some way or other He will recompense me. Let me consider the poor, and the Lord will consider me. Let me look after little children, and the Lord will treat me as His child. Let me feed His flock, and He will feed me. Let me water His garden, and He will make a watered garden of my soul. This is the Lords own promise; be it mine to fulfil the condition, and then to expect its fulfilment. I may care about myself till I grow morbid; I may watch over my own feelings till I feel nothing; and I may lament my own weakness till I grow almost too weak to lament. It will be far more profitable for me to become unselfish, and out of love to my Lord Jesus begin to care for the souls of those around me. My tank is getting very low; no fresh rain comes to fill it; what shall I do? I will pull up the plug, and let its contents run out to water the withering plants around me. What do I see? My cistern seems to fill as it flows. A secret spring is at work. While all was stagnant, the fresh spring was sealed; but as my stock flows out to water others, the Lord thinketh upon me. Hallelujah! (C. H. Spurgeon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 25. The liberal soul shall be made fat] He who gives to the distressed, in the true spirit of charity, shall get a hundred fold from God’s mercy. How wonderful is the Lord! He gives the property, gives the heart to use it aright, and recompenses the man for the deed, though all the fruit was found from himself!
He that watereth] A man who distributes in the right spirit gets more good himself than the poor man does who receives the bounty. Thus it is more blessed to give than to receive.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The liberal soul, Heb. the soul of blessing; that man who is a blessing to others, who blesseth them, i.e. doeth good to them, as blessing is oft used for a gift, as Gen 33:11; 1Sa 25:27; 2Co 9:5.
Shall be made fat; shall be greatly enriched, both with temporal and spiritual blessings.
He that watereth shall be watered also himself possibly it is a metaphor from a fountain, which when it poureth forth its waters is instantly filled again, whereas if it be stopped it groweth empty, and the water seeketh another course. Others render it, he shall be a rain, i.e. he shall receive such liberal supplies from God, that he shall be able to pour forth showers of good things upon others.
Fuente: English Annotations on the Holy Bible by Matthew Poole
25. liberal soul(CompareMargin).
made fatprospers(Pro 28:25; Deu 32:15;Luk 6:38).
watereth . . . wateredacommon figure for blessing.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The liberal soul shall be made fat,…. Or, “the soul of blessing” c: that is, as the Vulgate Latin version renders it, “the soul which blesseth”; not that merely prays for a blessing upon others, and wishes them well, and gives them good words; but bestows blessings on them, gives good things unto them liberally, cheerfully, and plentifully; and so is a blessing to the poor, and receives a blessing from them again; as such also do from the Lord, by whom they are “made fat”; or are blessed with temporal and spiritual blessings; and are in thriving and flourishing circumstances, both in soul and body. So he that comes full fraught with the blessing of the Gospel of Christ to others is enriched with it himself, and becomes more and more flourishing in gifts and grace;
and he that watereth shall be watered also himself; he that largely shares with others, like a flowing fountain of water, shall have an abundance communicated to him again from God, the inexhaustible fountain of mercies. Watering the plants in Christ’s vineyard is one part of the work of a Gospel minister; “I have planted, Apollos watered”, c. 1Co 3:6 and such who do their work well are watered, rewarded, refreshed, and comforted of God, being largely taught and richly furnished for such service by him; so the Targum,
“and he that teacheth, also he himself shall learn.”
c “anima benedictionis”, Montanus, Baynus, Cocceius, Michaelis; “anima benedictioni dedita”, Schultens.
Fuente: John Gill’s Exposition of the Entire Bible
25 A liberal soul [soul of blessing] is made fat,
And he that watereth others is also watered.
A synonymous distich ( vid., p. 7). A soul of blessing is one from whom blessings go out to others, who is even a blessing to all with whom he comes into fellowship; denotes also particularly the gifts of love, 1Sa 25:27, denotes, if the Arab. is right, which derives it from the fundamental idea “to spread out:” to cause to increase and prosper by means of word and deed. The blessing which goes out from such a soul comes back again to itself: (as Pro 13:4; Pro 28:25), it is made fat, gains thereby sap and strength in fulness; the Pual refers to the ordinance of God; Pro 22:9 is kindred in meaning to this anima benefica pinguefiet . In 25b is the Aramaic form of writing, but without the Aramaic vocalization (cf. Pro 1:10. , Isa 21:12 ). Perhaps the makes it noticeable that here a different word from , morning rain, is used; however, Symm. translates , and the Graec. Venet. (Kimchi following it) . As a rule, we do not derive from , of which it would be the Hophal (= , as , Lev 4:23, = ) (Ewald, 131f.); for the idea conspergitur , which the Ho. of the Hiph. , Hos 6:3, expresses, is, as correlate to , as a parallel word to , one not of equal force. Jerome was guided by correct feeling, for he translates: et qui inebriat ipse quoque inebriabitur . The stem-word is certainly , whether it is with Hitzig to be punctuated = , or with Fleischer we are to regard as derived per metathesin from , as for Arab. aray (to cause to see) is used
(Note: Hitzig’s comparison of rawaa , finem respicere , as transposed from waray is incorrect; the former verb, which signifies to consider, thus appears to be original.)
the vulgar Arab. arway (in the Syr. Arab.) and awray (in the Egypt. Arab.). We prefer the latter, for the passing of (from ) into is according to rule, vid., at Pro 23:21.
Fuente: Keil & Delitzsch Commentary on the Old Testament
25 The liberal soul shall be made fat: and he that watereth shall be watered also himself.
So backward we are to works of charity, and so ready to think that giving undoes us, that we need to have it very much pressed upon us how much it is for our own advantage to do good to others, as before, v. 17. 1. We shall have the comfort of it in our own bosoms: The liberal soul, the soul of blessing, that prays for the afflicted and provides for them, that scatters blessings with gracious lips and generous hands, that soul shall be made fat with true pleasure and enriched with more grace. 2. We shall have the recompence of it both from God and man: He that waters others with the streams of his bounty shall be also watered himself; God will certainly return it in the dews, in the plentiful showers, of his blessing, which he will pour out, till there be not room enough to receive it, Mal. iii. 10. Men that have any sense of gratitude will return it if there be occasion; the merciful shall find mercy and the kind be kindly dealt with. 3. We shall be enabled still to do yet more good: He that waters, even he shall be as rain (so some read it); he shall be recruited as the clouds are which return after the rain, and shall be further useful and acceptable, as the rain to the new-mown grass. he that teaches shall learn (so the Chaldee reads it); he that uses his knowledge in teaching others shall himself be taught of God; to him that has, and uses what he has, more shall be given.
Fuente: Matthew Henry’s Whole Bible Commentary
25. The liberal soul Hebrews, the soul of blessing; that is, the man who imparts blessings.
Shall be made fat Richly nourished. Compare the use of “blessings” in 2Ki 5:15, and of eulogia, blessing, rendered “bounty,” in 2Co 9:5. The similitudes (in this verse) are both essentially Eastern. Fatness, the sleek, well-filled look of health, becomes the figure of prosperity, as leanness is of misfortune. Chap. Pro 13:4; Pro 28:25; Psa 22:29; Isa 10:16. Kindly acts bring to the person performing them an influence as refreshing as are the dew and soft rain to a thirsty land. ( Speaker’s Com.) Comp. also Mat 5:7; Mat 7:2; Luk 6:38; Ecc 11:1.
Fuente: Whedon’s Commentary on the Old and New Testaments
v. 25. The liberal soul shall be made fat,
Fuente: The Popular Commentary on the Bible by Kretzmann
DISCOURSE: 777
CHRISTIAN LIBERALITY ENCOURAGED
Pro 11:25. The liberal soul shall be made fat: and he that watereth shall be watered also himself.
IF only we be careful to divest our statements of every thing which carries with it the idea of merit, it is scarcely possible to speak too strongly in praise of liberality, as lovely in itself, and as acceptable to God. To speak of it as contributing in any degree to justify the soul before God, would doubtless be a fatal error; but as rewardable, and certain to be rewarded both in this life and the life to come, we ought to speak of it: and the squeamish jealousy which is entertained on this head, and which fears to declare all that Gods blessed word contains upon the subject, is, in my apprehension, extremely erroneous and unbecoming.
The words which I have just read will lead me to shew you,
I.
The spirit we should possess
In my text we see a spirit of liberality, and a spirit of benevolence; the one constituting an internal principle in the soul, the other displaying itself in active exertions towards all within our sphere. Let me call your attention, then, to,
1.
A spirit of liberality
[The liberal hand is good; but the liberal soul is far better: and this it is which every Christian should possess. We should consider all that we have as so many talents committed to us by our heavenly Master, to be improved for him. Our time, our property, our influence, should all be considered his; and nothing as really ours, but the honour and happiness of employing all for God. We can easily conceive what the feelings of an angel would be, if he were sent from heaven to dispense blessings of any kind: there would be no grudging of his time and labour, nor would there be any pride and self-complacency in his mind on account of his fidelity in the execution of his office. He would consider himself simply as Gods servant; and find all his delight in doing the will of Him who sent him, and in being instrumental to the welfare of mankind. If this appear too strong an image, I must say, Instead of being too strong, it falls far short of the example which our blessed Lord has set before us: Ye know the grace of our Lord Jesus Christ, who, though he was rich, yet for your sakes became poor, that ye through his poverty might be rich [Note: 2Co 8:9.]. This is the true standard at which we should aim; even such a delight in advancing the welfare of others, as disposes us to encounter whatever self-denial may be requisite for the attainment of our end. This may properly be called a liberal soul.]
2.
A spirit of benevolence
[Principles in the heart must shew themselves by actions in the life. To water others should be the employment of us all. The whole world is the garden of the Lord. All of us are his plants; and all of us his husbandmen, that should be occupied in watering the plants around us. Whether our capacity for exertion be greater or less, we should endeavour to improve it for God and man. If we have but one talent, we should not hide it in a napkin, but employ it for the Lord. We should consider what it is that every plant around us wants, in order that we may minister, as far as we are able, to its necessities. Does any need instruction, or comfort, or temporal relief? We should adapt our labours to his necessities, and look to God for his blessing on our endeavours. Day by day the earthly husbandman is so occupied; and it is an employment in which we should daily engage, and of which we never should be weary. At the close of every day we should have the same testimony from conscience as holy Job enjoyed: When the ear heard me, then it blessed me; and when the eye saw me, it gave witness to me: because I delivered the poor that cried, and the fatherless, and him that had none to help him. The blessing of him that was ready to perish came upon me; and I caused the widows heart to sing for joy. I put on righteousness, and it clothed me: my judgment was as a robe and a diadem. I was eyes to the blind, and feet was I to the lame. I was a father to the poor; and the cause which I knew not, I searched out [Note: Job 29:11-16.].]
Such being the proper spirit of a Christian, let us consider,
II.
The benefits that will accrue to the possessor of it
However great may be the good which a person of this spirit may do, I hesitate not to say, that he will receive far greater benefits than he imparts: he will receive them,
1.
From the very exercise of the principle itself
[The high-priest within the vail, whilst offering incense before his God, was regaled with the odours of his own offering; a privilege which no other individual was permitted to enjoy. So the person who exercises love will derive from that very employment a blessedness of which no one else can form any just conception. Well is it said, in a foregoing verse of this chapter, A merciful man doeth good to his own soul [Note: ver. 17.]. The exercise of liberality and benevolence tends exceedingly to the suppression of evil in the soul, and to the cultivation and establishment of every holy disposition [Note: Mark the contrast which it drawn, 1Ti 6:10-11.] And is it not a sweet evidence to the soul, that God has wrought a good work within it? No doubt it is: for if we love, not in word and in tongue, but in deed and in truth, we may, from that very circumstance, know that we are of the truth, and may assure our hearts before God [Note: 1Jn 3:18-19.]. Indeed this is no small part of the recompence which God will bestow on those who serve him with fidelity: he would even consider himself as unrighteous and unjust if he did not thus remember our work and labour of love, which we have shewed toward his name in ministering to his saints: and on this very ground the Apostle says, We desire that every one of you do shew the same diligence unto the full assurance of hope unto the end [Note: Heb 6:10-11.].]
2.
From the immediate agency of Almighty God
[God has said, that what we give to the poor, we lend unto him, and he will repay it again [Note: Pro 19:17.]. And this he will do both in this life and in the life to come. Very remarkable is his promise in relation to the present life: Give, and it shall be given unto you: good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with what measure ye mete withal, it shall be measured to you again [Note: Luk 6:38.]. In a spiritual view, more especially, will God recompense his faithful people. Hear the words of the Prophet Isaiah, which remarkably accord with the expressions of our text: If thou draw out thy soul not thy purse, but thy soul to the hungry, and satisfy the afflicted soul, then shall thy light rise in obscurity, and thy darkness be as the noon-day; and the Lord shall guide thee continually, and make fat thy bones; and thou shalt be like a watered garden, and like a spring of water, whose waters fail not [Note: Isa 58:10-11.]. Nor shall our labours of love be forgotten of Him in the eternal world. He holds forth this as an encouragement to us to exert ourselves in all the offices of love: Charge them that are rich in this world, that they be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life [Note: 1Ti 6:18-19.]. And that no doubt may remain on this head, he tells us expressly, that such persons shall be recompensed at the resurrection of the just: and that to those who have administered to the relief of the poor and the distressed, he will say, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. Thus freely and thus richly shall he who watereth be watered also himself; yea, as the prophet says, with showers of blessings shall he be blessed [Note: Eze 34:26.].]
We may clearly see from hence,
1.
From whence proceeds that leanness, of which so many complain
[Many complain, that, notwithstanding the Gospel is so rich in its blessings, they are not happy. But I believe it will be generally found, that they who complain thus live only for themselves. I think it almost impossible that they who live for God and for their fellow-creatures should not be happy. Such circumstances as Jobs may exist, but they are rare; and even he himself endured them but for a time. Examine, then, your state as before God, and see whether you possess the dispositions of which my text speaks: for, if you do not, how is it possible that you should have any blessing from the Lord? Hear what Job would have thought of such a state as yours: If I have withheld the poor from their desire, or have caused the eyes of the widow to fail; or have eaten my morsel alone, and the fatherless have not eaten thereof; if I have seen any perish for want of clothing, or any poor without covering; if his loins have not blessed me, and if he were not warmed with the fleece of my sheep; then let mine arm fall from the shoulder-blade, and mine arm be broken from the bone [Note: Job 31:16-22.]. What you sow, you must expect to reap: and if you sow but sparingly, in the way of love and mercy, you shall reap but sparingly of those blessings which the God of love and mercy will bestow.]
2.
What encouragement we have to proceed in the work before us
[The charity which I would propose to your support is worthy of all the aid which you can afford to give it [Note: Here enter into a description of the particular charity: and if it be a Benevolent Society, address separately the Contributors who give, and the Visitors who water.] And for your encouragement, I will appeal to all: Who amongst you ever abounded in liberality, without finding it a source of joy? or who ever watered others, without being himself watered of the Lord? If I considered only the charity before us, I should urge you to be liberal: but I chiefly urge it because I desire fruit that may abound to your account [Note: Php 4:17.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
The liberal soul shall be made fat: and he that watereth shall be watered also himself. He that withholdeth corn, the people shall curse him: but blessing shall be upon the head of him that selleth it. He that diligently seeketh good procureth favour: but he that seeketh mischief, it shall come unto him. He that trusteth in his riches shall fall: but the righteous shall flourish as a branch. He that troubleth his own house shall inherit the wind: and the fool shall be servant to the wise of heart. The fruit of the righteous is a tree of life; and he that winneth souls is wise. Behold, the righteous shall be recompensed in the earth: much more the wicked and the sinner.
If Joseph was blessed in Egypt for selling corn, how blessed is Jesus in our spiritual Egypt in giving it? Gen 41:55-57 ; and that giveth it forever; and that giveth without upbraiding; and all this in opposition to unworthiness, ingratitude, and a thousand, and ten thousand provocations of evil.—Yea, more; that giveth not merely the corn of this life, but the wine, and oil, and bread of eternal life: yea, becometh all these, and infinitely more, in giving himself to them and for them. Precious Jesus! thou art indeed the bread of life, and the bread of God, which cometh down from heaven, and giveth life unto the world! Lord! evermore give me this bread! Joh 6:32-34 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Pro 11:25 The liberal soul shall be made fat: and he that watereth shall be watered also himself.
Ver. 25. The liberal soul shall be made fat. ] See Trapp on “ Mat 5:7 “ and my “Common Place of Alms.”
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
soul. Hebrew. nephesh. App-13.
made fat = enriched. Illustrations: widow (1Ki 17:10, &c); Shunammite (2Ki 4:8, 2Ki 4:37); Publius (Act 28:7, Act 28:8). Compare Php 1:4, Php 1:15.
Fuente: Companion Bible Notes, Appendices and Graphics
Pro 11:25
Pro 11:25
“The liberal soul shall be made fat; And he that watereth shall be watered also himself.”
This repeats and elaborates what was stated in the previous proverb. “Wealth is not the result of miserliness, but rather the opposite.
Pro 11:25. Liberal here means generous; fat means prosperous. Promised also in Luk 6:38 : Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again.
Fuente: Old and New Testaments Restoration Commentary
liberal soul
See; 2Co 9:6-10.
Fuente: Scofield Reference Bible Notes
liberal soul: Heb. soul of blessing, Pro 28:27, Job 29:13-18, Job 31:16-20, Isa 32:8, Isa 58:7-11, Mat 5:7, Mat 25:34, Mat 25:35
Reciprocal: Lev 23:22 – General Deu 15:4 – greatly bless Deu 15:10 – because Deu 24:19 – may bless Rth 2:14 – At mealtime Job 22:7 – not given Psa 112:9 – dispersed Pro 3:10 – General Pro 13:4 – made Pro 14:21 – he that hath Pro 19:17 – lendeth Pro 22:9 – He that hath a bountiful eye Pro 28:25 – made Ecc 5:13 – riches Ecc 11:1 – thy bread Isa 58:10 – thou draw Isa 58:11 – make fat Eze 18:7 – hath given Mat 5:42 – General Luk 6:30 – Give Luk 9:13 – have Joh 6:13 – and filled Act 2:45 – parted 1Co 3:6 – Apollos 2Co 8:2 – the riches 2Co 9:7 – God Phi 4:19 – supply 1Ti 6:18 – ready