Exegetical and Hermeneutical Commentary of Proverbs 13:19
The desire accomplished is sweet to the soul: but [it is] abomination to fools to depart from evil.
19. but ] If with R.V. we retain but, we must understand desire in the first clause in a good sense, as in Pro 13:12: q.d. in spite of the sweetness of good desires accomplished, fools will not forsake evil to attain to it. Balaam’s desire, “let me die the death of the righteous” (Num 23:10), would have been “sweet to his soul” in its accomplishment, but it was abomination to him to depart from “the wages of unrighteousness.” (2Pe 2:15.)
Some, however, would understand the first clause as assigning a reason for what is stated in the second: Because the desire accomplished, &c., therefore it is abomination to fools to depart from the evil on which their heart is set.
Fuente: The Cambridge Bible for Schools and Colleges
The connection is somewhat obscure. Either, Satisfied desire is pleasant, therefore it is an abomination to fools to depart from the evil on which their minds are set; or, Sweet is the satisfaction of desire, yet the wicked will not depart from the evil which makes that satisfaction impossible.
Fuente: Albert Barnes’ Notes on the Bible
Pro 13:19
The desire accomplished is sweet to the soul.
Soul pleasure and soul pain
I. Soul pleasure. What is it?
1. An accomplished desire. Desire is the spring power of our activities. Locke defines it as the uneasiness which a man feels within him on the absence of anything whose present enjoyment carries the delight with it. The desires of the soul, which are very varied, are very significant of our destiny. Our desires, says Goethe, are the presentiments of the faculties which lie within us, the precursors of those things which we are capable of performing. That which we would be and that which we desire present themselves to our imagination, about us and in the future. We prove our aspiration after an object which we already secretly possess. It is thus that an intense anticipation transforms a real possibility into an imaginary reality. When such a tendency is decided in us, at each stage of our development a portion of our primitive desire accomplishes itself under favourable circumstances by direct means, and in unfavourable circumstances by some more circuitous route, from which, however, we never fail to reach the straight road again. Indeed, pleasure consists in the gratification of desires.
2. The quality and permanency of the pleasure must ever depend on the object of the desire. If the thing desired is immoral, its attainment will be sweet to the soul for a little while, but afterwards it will become bitter as wormwood and gall. The triumph of truth, the progress of virtue, the diffusion of happiness, the honour of God, these are objects of desire that should give a holy and everlasting sweetness to the soul. God Himself should be the grand object of desire. As for me, I will behold Thy face in righteousness. I shall be satisfied when I awake with Thy likeness.
II. Soul pain. It is an abomination to fools to depart from evil.
1. There is soul pain in being connected with evil. Conscience is always tormenting the sinner; from its nature it can never be reconciled to an alliance with evil.
2. There is soul pain in the dissolution of that connection. There is a fierce conflict, a tremendous battle in the effort. (Homilist.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 19. The desire accomplished] See on Pr 13:12.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The desire accomplished is sweet to the soul; the satisfaction of a mans desires by the enjoyment of the things desired is very acceptable to him; which may be taken either,
1. Of the desire of fools, which may be understood out of the next clause. So the sense of the verse is, It is sweet to sinners to indulge and satisfy their desires, which are wholly carnal and sinful, and for that reason they love sin, and hate the thoughts of leaving it, because their desires are wholly and fully set upon it. Or,
2. Of good desires, or of the desires of wise and good men, as the LXX., and Chaldee, and Syriac, and Arabic interpreters understand it, by the opposition of
fools in the next clause. So the sense may be this. The desires of good men are set upon what is good, and they rejoice when they attain to it, and are grieved when they fall short of it; but the desires of the wicked are set upon sin, and it is a pleasure to them to commit it, and an abomination to them to be hindered from it. Or rather,
3. Of desires in general. Whatsoever men do earnestly desire, the enjoyment of it is very sweet and grateful to them; and therefore sinners rejoice in the pursuit and satisfaction of their sinful lusts, and abhor all restraint and mortification of them. For this is certain and confessed, that many things are understood in these short proverbial speeches which are not expressed.
But; or, and, as this particle properly signifies; or, therefore, as it is frequently used.
Fuente: English Annotations on the Holy Bible by Matthew Poole
19. Self-denial, which foolswill not endure, is essential to success.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The desire accomplished is sweet to the soul,…. Whether the desire be after riches and honour, after wisdom and knowledge; or after the best things, the knowledge of God, and communion with him; an interest in Christ, and the blessings of his grace, as pardon, righteousness, c. and a right and title to eternal glory and happiness, and the enjoyment of that: and how sweet are these things the soul desires, when they are possessed! see Pr 13:12 such are “the desires of the godly”, as the Septuagint render the word;
but [it is] abomination to fools to depart from evil; they cannot bear the thoughts of parting with their lusts; they are so delightful to them, not knowing anything of the sweetness of the things before mentioned; and which they can never enjoy without departing from sin, to which they are exceedingly averse.
Fuente: John Gill’s Exposition of the Entire Bible
Two pairs of proverbs regarding fools and wise men, ranged together by catchwords.
19 Quickened desire is sweet to the soul,
And it is an abomination to fools to avoid evil.
A synthetic distich, the first line of which, viewed by itself, is only a feebler expression of that which is said in Pro 13:12, for is essentially of the same meaning as , not the desire that has just arisen and is not yet appeased (Umbreit, Hitzig, Zckler), which when expressed by a part. of the same verb would be (= ), but the desire that is appeased (Jerome, Luther, also Venet. , i.e., after Kimchi: in the fulfilling of past desire; on the contrary, the Syr., Targ. render the phrase of becoming desire). The Niph. denotes not the passing into a state of being, but the being carried out into historical reality, e.g., Eze 21:12; Eze 39:8, where it is connected with ; it is always the expression of the completed fact to which there is a looking back, e.g., Jdg 20:3; and this sense of the Niph. stands so fast, that it even means to be done, finished (brought to an end), to be out, to be done with anything, e.g., Dan 2:1.
(Note: We have said, p. 156, that a Niph. in which the peculiar causative meaning of the Hiph. would be rendered passively is without example; we must here with add, that the Niph. of intransitive verbs denotes the entrance into the condition expressed by the Kal, and may certainly be regarded, according to our way of thinking, as passive of the Hiphil (Gesen. 51, 2). But the old language shows no to which (Arab. ainhaway , in Mutenebbi) stood as passive; in the Arab. also the seventh form, rightly regarded, is always formed from the first, vid., Fleischer’s Beitrge, u.s.w., in the Sitzungs-Bericht. d. Schs. Gesellschaft d. Wiss. 1863, p. 172f.)
The sentence, that fulfilled desire does good to the soul, appears commonplace (Hitzig); but it is comprehensive enough on the ground of Heb 11 to cheer even a dying person, and conceals the ethically significant truth that the blessedness of vision is measured by the degree of the longing of faith. But the application of the clause in its pairing with 19b acquires another aspect. On this account, because the desire of the soul is pleasant in its fulfilment, fools abhor the renouncing of evil, for their desire is directed to that which is morally worthless and blameworthy, and the endeavour, which they closely and constantly adhere to, is to reach the attainment of this desire. This subordinate proposition of the conclusion is unexpressed. The pairing of the two lines of the proverb may have been occasioned by the resemblance in sound of and . is n. actionis, like Pro 16:17, cf. 6. Besides, it in to be observed that the proverb speaks of fools and not of the godless. Folly is that which causes that men do not break free from evil, for it is the deceit of sinful lust which binds them fast thereto.
Fuente: Keil & Delitzsch Commentary on the Old Testament
19 The desire accomplished is sweet to the soul: but it is abomination to fools to depart from evil.
This shows the folly of those that refuse instruction, for they might be happy and will not. 1. They might be happy. There are in man strong desires of happiness; God has provided for the accomplishment of those desires, and that would be sweet to the soul, whereas the pleasures of sense are grateful only to the carnal appetite. The desire of good men towards the favour of God and spiritual blessings brings that which is sweet to their souls; we know those that can say so by experience, Psa 4:6; Psa 4:7. 2. Yet they will not be happy; for it is an abomination to them to depart from evil, which is necessary to their being happy. Never let those expect any thing truly sweet to their souls that will not be persuaded to leave their sins, but that roll them under their tongues as a sweet morsel.
Fuente: Matthew Henry’s Whole Bible Commentary
Folly of Fools
Verse 19 contrasts that relationship with the LORD which would gladden the heart of man (Psa 4:6-7) with the unwillingness of foolish man to depart from evil and yield to the call of the LORD, Pro 1:7; Pro 1:22-25; Pro 10:8; Pro 12:15; Pro 14:9.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.
Pro. 13:19. Literally quickened desire, a desire that has come to be. Zckler and Miller say this cannot be designed to express appeased desire, but Delitzsch renders it satisfied desire, and Stuart agrees with him. The latter connects the second clause of the verse with the former, thus, Yet it is an abomination for fools to depart from evil, therefore, they cannot be satisfied; while Delitzsch understands it to mean, Because satisfied desire is sweet to the fool and his desires are evil, therefore he will not depart from evil.
MAIN HOMILETICS OF Pro. 13:19
In common with most commentators we regard the first clause of this verse as embodying the same thought as that expressed in the last clause of Pro. 13:12. We will therefore consider the last clause only.
THE ABOMINATION OF THE FOOL
This verse pourtrays a man whose character is most unnatural.
Pro. 13:1. He is unnatural because he belies his origin. What should we say if we saw the son of a king taking delight in the society and in the pastimes of the most degraded men? Or if we saw a man finding his enjoyment in herding with the beasts of the field? We should judge that they had lost all sense of their high origin. The sinner who is in love with evil gives the lie to the historic fact that God made man in His own image.
Pro. 13:2. He is unnatural, because he burdens himself unnecessarily. In other matters men are not wont to carry heavier burdens than they are obliged. They do not generally desire an increase of their load. They are content with what is allotted to them. The burdens of life that must be borne are numerous and heavy enough for men to bear, yet this moral fool must weigh himself down with the evil that he need not bearthe evil consequences of evil deeds. He prefers to carry about with him the burden of his guilt, and all its accompanying evils. As we saw in Pro. 13:15, his way is hard, yet he pursues it. In the face of Gods expressed desire (Isa. 55:7), that he should be rid of his burden, and although it weighs him to the earth it is an abomination to the fool to depart from evil.
Pro. 13:3. He is unnatural, because he is an unnecessary burden on the heart of humanity. He burdens the hearts of Gods children. They sigh over him, because he is bad, and refuses to be better. They are weighed down with a sense of his present sad condition, and the retribution that awaits him. He is a burden to those who are less wicked than he, because he prevents their being better, and he adds to the burden of those who are as bad as himself, becauses he increases their guilt by yielding to their temptations.
OUTLINES AND SUGGESTIVE COMMENTS
The sentence that fulfilled desire does good to the soul appears commonplace; but it is comprehensive enough on the ground of Hebrews 11 to cheer even a dying person, and conceals the ethically significant truth that the blessedness of vision is measured by the degree and the longing of faith. But its application in its pairing with the last clause of the verse gives it quite another aspect. On this account, because the desire of the soul is pleasant in its fulfilment, fools abhor the renouncing of evil, for their desire is directed to that which is morally blameworthy, and the endeavour, which they closely and constantly adhere to, is to reach the attainment of this design.Delitzsch.
A canon of interpretation in Proverbs is, In antithetical clauses an opposite member is often suppressed in one clause and has to be supplied from, the opposition of the other member in the corresponding clause (Gataker.) Thus, here, the desire of the wise or good being accomplished by their departing from evil is sweet to their soul, but as it is an abomination to fools to depart from evil, their desire being not accomplished is not sweet, nay, it maketh the heart sick (Pro. 13:12). Cf. Psa. 145:19 : The Lord will fulfil the desire of them that fear Him. As the wise desire the possession of the true good, and by departing from evil attain to it, so that it is sweet to the soul, so fools desire the possession of what is good and sweet to the soul, but shall have bitter and everlasting grief. Just as if there were two patients, both desiring health; the one avoiding forbidden foods, and using the prescribed drugs, would recover health, to his joy; the other, disliking the remedies, and indulging his appetite, would fail to recover and would die (Gejer). The reason why fools abominate to depart from evil is because evil is sweet to them.Fausset.
I give three interpretations of this verse.
1. Solomon has been thought to express the sentiment that the final attainment and enjoyment of a desired good abundantly compensates for all the self-denial and difficulty endured in waiting for it. This is a truth of practical importance, holding out as it does encouragement to perseverance. And it is a truth which holds with unfailing certainty, in regard to spiritual blessings. But the fool cannot be persuaded to deny himself the gratification of the passing moment, even for the sake of the best and highest blessings and hopes.
2. Some render, It is sweet to the soul to enjoy what we love; therefore it is an abomination etc. Here the reason or principle is assigned, from which it arises that fools will not depart from evil. Their enjoyment is in it. They feel that there are pleasures in sin. These pleasures they love. And, as these pleasures arise from sin, sin is what they like; sin is sweet, and they will indulge their present propensities, for the sake of the present pleasure they yield.
3. Desire, subdued, restrained, or overcome is sweet to the soul; but it is an abomination, etc. According to this translation the former clause expresses the inward satisfaction arising from the successful curbing and subjugation of any sinful desireany evil propensity. This forms a fine and striking antithesis to the second clause. While the good man can hardly enjoy a greater satisfaction than is imparted by the exercise of self-control, and the overcoming of any powerful and imperative desire that has tempted and endangered his virtue; on the contrary, to the ungodly, the exercise of self-restraint is irksome, the denial of any sinful propensity is misery. They draw iniquity with cords of vanity, and sin as it were with a cart-rope. The character is portrayed with great spirit in the tenth Psalm.Wardlaw.
A desire that has sprung up is sweet to the Soul. (See rendering in Critical Notes.) A sinner can get on comparatively well when a pious desire has been once enkindled. What is said of the lips of the strange woman dropping honey (chap. Pro. 5:3) is true also in this case. The soul is so near to the sinner that if there is anything sweet to it it is easy to follow it on. The soul once converted and conceiving its first desire will follow it afterward. And, therefore, the Psalmist begs us to taste and see (Psa. 34:8), that we may have this first desire. But the unconverted man finds it loathsome to take the first step. His desires that have come to be, are of another nature. How can a man will when unwilling? It is the first step which costs.Miller.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(19) But it is abomination to fools . . .That is, though their clinging to evil prevents the attainment of such objects as are worth desiring. If the verse be interpreted therefore it is abomination, &c, the sense will be, because the satisfaction of desire is pleasant, therefore fools will not give up anything, though evil, on which they have set their minds.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
19. Desire accomplished is sweet In this is implied that the desire is itself for good, consequently its accomplishment brings pleasure; fools so adhere to evil as to be incapable of good desires, and therefore fail to obtain that which is sweet to the soul. Comp. Pro 13:12; also Psa 145:19.
Fuente: Whedon’s Commentary on the Old and New Testaments
v. 19. The desire accomplished is sweet to the soul,
Fuente: The Popular Commentary on the Bible by Kretzmann
Pro 13:19. The desire accomplished is sweet An honest desire is sweet to the soul, but to depart from evil is hateful to fools. Houbigant.
Fuente: Commentary on the Holy Bible by Thomas Coke
Pro 13:19 The desire accomplished is sweet to the soul: but [it is] abomination to fools to depart from evil.
Ver. 19. The desire accomplished is sweet to the soul. ] Tota vita boni Christiani sanctum desiderium est, saith Augustine: The whole life of a good Christian is one holy desire; he even spends and exhales himself in continual sallies, as it were, and expressions of strongest affection to God, whom he hath chosen, and with whom he hath much sweet intercourse. He cannot be at rest without some comings in from him every day. And then, Oh the joys, the joys, the inconceivable joys! as she once cried out a ‘Oh that joy! O my God, when shall I be with thee?’ b These were the dying words of the young Lord Harrington. He was in heaven aforehand, as having let out his holy soul into God, the fountain of all good.
But it is abomination to fools to depart from evil.
a Mrs. Kath. Brettergh.
b Fun. Serm. by Mr Stock.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
fools. Hebrew. kesil. See note on Pro 1:7. But some codices, with Septuagint and Syriac, read “lawless”.
evil. Hebrew. ra’a’, App-44.
Fuente: Companion Bible Notes, Appendices and Graphics
Pro 13:19
Pro 13:19
“The desire accomplished is sweet to the soul; But it is an abomination to fools to depart from evil.”
Our comment, above, on Pro 13:12, is also applicable here.
Jamieson’s comment here was that, “Self denial, which fools will not endure, is essential to success.
Pro 13:19. The desire accomplished (some worthy goal achieved is brought about because of diligence, Pro 13:4) and is sweet to the soul (satisfying). The inventions of Thomas Edison began with an apparent need, followed by a belief that something could be done about it, urged on by a strong desire and determination to see it done, and pursued by his characteristic diligence, and when he ultimately came upon the answer, how gratifying to present its usefulness to his fellowmen! Consider Nehemiahs satisfaction when the wall was completed (Neh 1:3; Neh 1:5; Neh 2:3-5; Neh 2:17-18; Neh 6:15). The bigger and the longer a task, the more diligence and patience and desire it takes to accomplish it. If there be a connection between the first and second statements of this verse, it is that while good men dedicate themselves to the accomplishing of their righteous desires, the fool would consider it abominable to give up his sins in order to live that way.
Fuente: Old and New Testaments Restoration Commentary
The desire: Pro 13:12, 1Ki 1:48, Psa 21:1, Psa 21:2, Son 3:4, 2Ti 4:7, 2Ti 4:8, Rev 7:14-17
it is: Pro 29:27
depart: Pro 3:7, Pro 16:6, Pro 16:17, Job 28:28, Psa 34:14, Psa 37:27, 2Ti 2:19
Reciprocal: Psa 14:1 – fool
Fuente: The Treasury of Scripture Knowledge
Pro 13:19. The desire accomplished is sweet Whatsoever men earnestly desire the enjoyment of, it is sweet to them; therefore sinners rejoice in the satisfaction of their sinful lusts, and abhor all restraint of them.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Even though it is pleasant to hope for something better and then see it happen, a fool will not do so because he would rather continue practicing evil. Fools characteristically do not hope for higher things. They only want to continue in evil.
"In spite of the sweetness of good desires accomplished, fools will not forsake evil to attain it." [Note: T. T. Perowne, The Proverbs, p. 103.]