7<\/strong>. pursueth<\/em> them with words<\/em> ] sc. of persuasion and entreaty. The R.V. marg. renders, He pursueth after words which are nought<\/em>, i.e. after the fair but false promises of his friends.<\/p>\n wanting<\/em> to him] Rather, are gone<\/strong>, R.V., desert him in his time of need.<\/p>\n The fact that this is the only example in this division of the Book of a proverb, which is a tristich, or consists of three clauses, leaves little doubt that the last clause of this verse properly belongs to another proverb, of which one member has fallen out of our present text. This conclusion is in some measure confirmed by the appearance in the LXX. of two complete distichs, though the whole verse is there confused and apparently corrupt, and does not help to the restoration of the original Heb. text.<\/p>\n It seems best to follow the Vulgate in taking the last clause as a separate maxim, He who pursues words, nought are they; i. e., the fair speeches and promises of help come to nothing. A various reading in the Hebrew gives, he pursues after words, and these he shall have – i. e., these, and nothing else.<\/P> This and other like maxims do not in reality cast scorn and shame on a state which Christ has pronounced blessed. Side by side with them is Pro 19:1<\/span>, setting forth the honor of an upright poverty. But as there is an honorable poverty, so there is one which is altogether inglorious, caused by sloth and folly, leading to shame and ignominy, and it is well that the man who wishes to live rightly should avoid this. The teaching of Christ is, of course, higher than that of the Book of Proverbs, being based upon a fuller revelation of the divine will, pointing to a higher end and a nobler standard of duty, and transcending the common motives and common facts of life.<\/P><\/p>\n Pro 19:7<\/span><\/p>\n He pursueth them with words, yet they are wanting to him.<\/em><\/p>\n<\/p>\n Coercing men of ill principles<\/strong><\/p>\n This verse prescribes a different method of proceeding against known offenders, according to their different characters. The scorner, who makes a jest of everything sacred, and professes an open contempt of religion, is to be treated with great severity. As to sinners who have not resolved to shut their eyes against the light of truth, we are directed to apply ourselves to them in a more easy, gentle, and humane method of reproof.<\/p>\n 1. <\/strong>The obligation of a just concern for the honour and interests of religion. The sins and impieties of men bring a scandal and discredit upon religion. To admonish and reprove them for such sins and impieties is a proper means to prevent that scandal and promote the interests of religion. This is one of the methods which the wisdom of God Himself has appointed in order to reclaim sinners from the evil of their ways. As the wisdom of God has directed this method, societies have been formed by men to concert how it may be most effectually pursued.<\/p>\n 2. <\/strong>From the charity we owe to our neighbour. It is to a good man one of the greatest pleasures of this life to do good; then what an exceeding pleasure it must be to be instrumental in recovering a lost soul.<\/p>\n (1)<\/strong> Great tenderness and compassion must be used, to give our reproof the greater force and efficacy.<\/p>\n (2)<\/strong> Our reproofs must be modest, and free from all hypocritical ostentations.<\/p>\n (3)<\/strong> Avoid exposing the offender as much as the rule of charity will admit.<\/p>\n (4)<\/strong> Do not give admonitions to superiors the air of reproof.<\/p>\n (5)<\/strong> Take care that reproof is seasonable.<\/p>\n If this be a duty of so great a nicety, we ought not rashly and unadvisedly to take it in hand, but to consider well whether we be in any good measure qualified for it. Those who find themselves really qualified for it ought not to be discouraged from performing it, though it sometimes expose them to inconvenience or make them incur the odium of those with whom they take so unacceptable a freedom. Let us resolve to discharge a good conscience, and leave the consequences of doing our duty to the disposal of God. (R. Fiddes, D. D.<\/em>)<\/p>\n Verse 7<\/span>. Do hate him<\/B><\/I>] They shun<\/I> him as they do the person they hate<\/I>. They neither hate<\/I> him positively<\/I>, nor love<\/I> him: they disregard<\/I> him; they will have nothing to do with him. sana<\/I> signifies not only to hate, but to show a less degree of love to one than another. So Jacob loved Rachel, but hated Leah-showed her less affection than he did to Rachel.<\/P> <\/p>\n Brethren; <\/B>his nearest and dearest relations, who are oft called brethren in Scripture, by a common synecdoche. <\/P> Hate him, <\/B>i.e. despise and shun him, as men do any thing which they hate, and as the following words explain it. <\/P> His friends; <\/B>his former companions, who in his prosperity professed friendship to him. <\/P> He pursueth them with words, <\/B>earnestly imploring their pity; or, he urgeth<\/I> (Heb. pursueth<\/I>) their words, i.e. allegeth their former promises and professions of friendship. Or, without any supplement, he seeketh words<\/I>, as the preacher sought to find out acceptable words, Ecc 12:10<\/span>, wherewith he might prevail or move them to pity. <\/P> They are wanting to him, <\/B>Heb. they are not<\/I>; either, <\/P> 1. His friends are not, to wit, what they pretended to be, friends to him. Or, <\/P> 2. Their words are vain, and without effect; there is no reality in them. <\/P> <\/p>\n All the brethren of the poor do hate him<\/strong>,…. They despise him on account of his poverty; they neglect him, and do not take care of him; they reckon him a reproach unto them, and do not choose to own him; all which may be interpreted an hatred of him;<\/p>\n how much more do his friends go far from him<\/strong>? or “his friend”, every one of his friends; or “his neighbour” l: for if his brethren, who are his own flesh and blood, show so much disrespect unto him; much more will those who are only his neighbours, or were in friendship with him while in prosperity; these wilt stand at a distance from him, and not come near him, now he is poor and in distress; see Job 19:13<\/span>;<\/p>\n he pursueth [them with] words; [yet] they are wanting [to him]<\/strong>; or, “they [are] not” m; he presses them with earnest entreaties to relieve him; he urges their own words and promises, and fetches arguments from them, and uses them as far as they will go; but all signifies nothing; his own words and petitions are to no purpose; and their words and promises are all smoke and vapour, vain and empty. Some understand this, as Gersom, not of the poor man that follows vain words n and empty promises, and buoys himself up with them that such an one and such an one has promised to be his friend, of which nothing comes; but of the friend that separates from the poor man, and pursues him with words of accusation, charging it on him as hit own fault that he is poor; which accusations are not true. This is one of the fifteen places observed by the Masoretes, in which it is written , “not”, and read , “to him”: both may be retained, and read, “they [are] not to him” o; not profitable to him; either his own words, his petitions; or the words of others, their promises.<\/p>\n l “amicus ejus”, Vatablus; “ominis amicus”, Cocceius; i.e. “quisque amicorum ejus”, Michaelis. m “non sunt ii”, Junius Tremillius “et non sunt, Mercerus. n “Nihil illa”, Cocceius, Schultens. o Vid. Amamae Antibarb. Bibl. l. 3. p. 742.<\/p>\n 7ab<\/strong>. We thus first confine our attention to these two lines – <\/p>\n All the brethren of the poor hate him;<\/p>\n How much more do his friends withdraw themselves from him?<\/p>\n Regarding , quanto magis <\/em>, vid<\/em>., at Pro 11:31<\/span>; Pro 15:11<\/span>; Pro 17:7<\/span>. In a similar connection Pro 14:20<\/span> spake of hatred, i.e.<\/em>, the cooling of love, and the manifesting of this coldness. The brethren who thus show themselves here, unlike the friend who has become a brother, according to Pro 17:17<\/span>, are brothers-german, including kindred by blood relation. has Mercha<\/em>, and is thus without the Makkeph<\/em>, as at Psa 35:10<\/span> ( vid<\/em>., the Masora in Baer’s Liber Psalmorum<\/em>, 1861, p. 133). Kimchi ( Michlol<\/em> 205a), Norzi, and others think that cal (with ) is to be read as at Isa 40:12<\/span>, where is a verb. But that is incorrect. The case is the same as with , Pro 3:12<\/span>; Psa 47:5<\/span>; Psa 60:2<\/span>. As here e with Mercha<\/em> remains, so o with Mercha<\/em> in that twice occurring ; that which is exceptional is this, that the accentuated is written thus twice, not as the usual , but as with the Makkeph<\/em>. The ground of the exception lies, as with other peculiarities, in the special character of metrical accentuation; the Mercha<\/em> represents the place of the Makkeph<\/em>, and a thus remains in the unchanged force of a Kametz<\/em> – Chatuph<\/em>. The plur. does not stamp as the defectively written plur.; the suffix ehu is always sing., and the sing. is thus, like , 6b, meant collectively, or better: generally (in the sense of kind), which is the linguistic usage of these two words, 1Sa 30:26<\/span>; Job 42:10<\/span>. But it is worthy of notice that the Masoretic form here is not , but m , with Sheva<\/em>. The Masora adds to it the remark , and accordingly the word is thus written with Sheva<\/em> by Kimchi ( Michlol<\/em> 202a and Lex. under the word ), in Codd., and older editions. The Venet<\/em>., translating by , has not noticed that. But how? Does the punctuation mean that the word is here to be derived from , maleficus <\/em>? Thus understood, it does not harmonize with the line of thought. From this it is much more seen that the punctuation of the inflected , amicus <\/em>, fluctuates. This word is a formation so difficult of comprehension, that one might almost, with Olshausen, 210; Bttcher, 794; and Lagarde, regard the as the partitive , like the French des amis <\/em> (cf. Eurip. Med<\/em>. 560: ), or: something of friend, a piece of friend, while Ewald and others regard it as possible that is abbreviated from . The punctuation, since it treats the Tsere<\/em> in , 4b<\/p>\n (Note: In vol. i. p. 266, we have acknowledged , from , friend, only for Pro 19:7<\/span>, but at Pro 19:4<\/span> we have also found amicus ejus <\/em> more probable than ab amico suo <\/em> (= ).) and elsewhere, as unchangeable, and here in as changeable, affords proof that in it also the manner of the formation of the word was incomprehensible.<\/p>\n Seeking after words which are vain.<\/p>\n 7c.<\/strong> If now this line belongs to this proverb, then must be used of the poor, and , or ( vid<\/em>., regarding the 15 Kers, for , at Psa 100:3<\/span>), must be the attributively nearer designation of the . The meaning of the Ker would be: he (the poor man) hunts after mere words, which – but no actions corresponding to them – are for a portion to him. This is doubtful, for the principal matter, that which is not a portion to him, remains unexpressed, and the eht [to him they belong] affords only the service of guarding one against understanding by the the proper words of the poor. This service is not in the same way afforded by they are not; but this expression characterizes the words as vain, so that it is to be interpreted according to such parallels as Hos 12:2<\/span>: words which are not, i.e.<\/em>, which have nothing in reality corresponding to them, verba nihili <\/em>, i.e.<\/em>, the empty assurances and promises of his brethren and friends (Fl.). The old translators all<\/p>\n (Note: Lagarde erroneously calls Theodotion’s a translation of the Ker ; is, however, , and instead of the expression , which is the translation of , is also found.)<\/p>\n read , and the Syr. and Targ. translate not badly: ; Symmachus, . The expression is not to be rejected: sometimes means to come to , i.e.<\/em>, to nothing, Job 6:21<\/span>; Eze 21:32<\/span>, cf. Isa 15:6<\/span>; and , he is not = has no reality, Jer 5:12<\/span>, , may thus mean words which are nothing (vain). But how can it be said of the poor whom everything forsakes, that one dismisses him with words behind which there is nothing, and now also that he pursues such words? The former supposes always a sympathy, though it be a feigned one, which is excluded by [they hate him] and [withdraw themselves]; and the latter, spoken of the poor, would be unnatural, for his purposed endeavour goes not out after empty talk, but after real assistance. So 7c: pursuing after words which (are) nothing, although in itself not falling under critical suspicion, yet only of necessity is connected with this proverb regarding the poor. The lxx, however, has not merely one, but even four lines, and thus two proverbs following 7b. The former of these distichs is: , ; it is translated from the Hebr. ( , Pro 5:2<\/span> = ), but it has a meaning complete in itself, and thus has nothing to do with the fragment 7c. The second distich is: , . This is, without doubt, a translation of (7c); is probably a corruption of (thus the Complut.), not, he who pursueth words, but he who incites by words, as Homer ( Il<\/em>. iv. 5f.) uses the expression . The concluding words, , are a repetition of the Heb. (cf. lxx 19:5 with 28:26), perhaps only a conjectural emendation of the unintelligible . Thus we have before us in that , … , the line lost from the Heb. text; but it is difficult to restore it to the Heb. We have attempted it, vol. i, p. 15. Supposing that the lxx had before them , then the proverb is – <\/p>\n “He that hath many friends is rewarded with evil,<\/p>\n Hunting after words which are nothing;”<\/p>\n i.e.<\/em>, since this his courting the friendship of as many as possible is a hunting after words which have nothing after them and come to nothing.<\/p>\n Poor Disregarded<\/strong><\/p>\n Verse 7- See comment on Pro 14:20-21<\/span>; Pro 18:23<\/span>.<\/p>\n (7) He pursueth them with words, yet they are wanting to Him.<\/strong>The first half of a verse has apparently dropped out here. The sense may be, that the poor man hunts after wordsi.e.<\/em>, seeks to get promises of help from his friends, and these end in nothingmere talk.<\/p>\n 7<\/strong>. <\/strong> The brethren of the poor <\/strong> This is probably to be understood as applying particularly to such of his brethren as are in better worldly circumstances than himself. <\/p>\n Hate him <\/strong> Not literally, but in effect; they do not care for him. <\/p>\n His friends <\/strong> Literally, his companions. <\/p>\n <\/em><\/p>\n Go far <\/strong> from him <\/strong> These also keep out of the way of helping him. <\/p>\n He pursueth them with words <\/strong> Or, he is a pursuer of words; that is, promises. <\/p>\n They are wanting to him <\/strong> Literally, they are not. <\/em> The latter clauses are elliptical and obscure, and the exact sense is difficult to obtain. Besides, there is a various reading, which some prefer. Thus Conant: “He follows after words these he has.” The other reading, however, is generally accepted. The Douay, after the Vulgate, makes the last clause separate, thus: “He that followeth after words only shall have nothing.”<\/p>\n <\/p>\n v. 7. All the brethren of the poor do hate him,<\/strong> his own relatives treating him with an utter want of charity; how much more do his friends go far from him!<\/strong> for his acquaintances are not even bound by the ties of relationship and therefore withdraw with less compunction. He pursueth them with words,<\/strong> eager to hear at least some words of encouragement and friendly interest, yet they are wanting to him,<\/strong> that is, no one cheers him with words of kindness; even so much is denied him. <\/p>\n Pro 19:7<\/span><\/em><\/strong>. <\/strong>He pursueth them with words<\/em><\/strong><\/strong> Most interpretations of this verse seem forced and unnatural; I think Le Clerc’s the best, says Dr. Grey, which applies the phrase to pursue with words, <\/em>to him that seeks after those friends who fly from him, and were only nominal friends. Thus, Hos 12:1<\/span> to pursue <\/em>or follow after the east wind, <\/em>is to grasp at vanities or bubbles; or at least the meaning is, that a poor man who is destitute of friends hath nothing left but mere words or professions. But it appears plainly from the LXX that this verse does not belong to the two former: for they read, “Every one that hateth a poor brother is far from friendship: a good understanding approaches those who know it; but a prudent man shall find it. He that doeth much evil perfecteth wickedness; but he that contendeth words, [, perhaps; , with words<\/em>] shall not be safe.” One whole period, and the first part of another seem to be lost in the Hebrew, part of the last line of the LXX seems to be a translation of the Hebrew, which we render, He pursueth him with words. <\/em>See Grey, p. 192. Houbigant renders this verse, All his own brethren hate a poor man; how much more his neighbour? They have departed from him; he followeth after them, but they are not found.<\/em> Schultens renders the last words of the verse, which are, <\/em>or signify nothing.<\/em> <\/p>\n <\/p>\n <\/em><\/p>\n Pro 19:7 All the brethren of the poor do hate him: how much more do his friends go far from him? he pursueth [them with] words, [yet] they [are] wanting [to him].<\/p>\n <\/em><\/p>\n Ver. 7. All the brethren of the poor do hate him.<\/strong> ] How much more then his hired friends? These are like crows to a dead carcase, which if they flock to it, it is not to defend but to devour it; and no sooner have they bared the bones, but they are gone. See Trapp on “<\/em> Pro 14:20 “<\/em> <\/p>\n go far = withdraw. <\/p>\n pursueth, &c.: or, seeketh words [of friendship], but there are none. <\/p>\n Pro 19:7<\/p>\n Pro 19:7<\/p>\n “All the brethren of the poor do hate him: How much more do his friends go far from him.”<\/p>\n Once more, as frequently in Proverbs, we have a factual statement of the way it is, and not the way it ought to be. See Jas 2:14-16.<\/p>\n Pro 19:7. Compare with Pro 19:4; Pro 14:20. In Pro 19:6 everybody wants to be a friend of the well-to-do, the one who gives gifts; but in this verse a mans friends and relatives even go away from him, not wanting to have anything to do with him. Even the poor mans words of appeal fall on deaf ears.<\/p>\n the brethren: Pro 19:4, Pro 14:20, Psa 38:11, Psa 88:8, Psa 88:18, Ecc 9:15, Ecc 9:16, Jam 2:6 <\/p>\n he: Pro 21:13, Luk 18:38-40 <\/p>\n yet: Pro 18:23, Jam 2:15, Jam 2:16, 1Jo 3:17, 1Jo 3:18 <\/p>\n Reciprocal: 1Sa 18:23 – a poor man Job 6:21 – ye see Job 30:10 – flee far Pro 10:15 – the destruction Pro 17:17 – General Pro 27:10 – neither Pro 28:8 – pity Ecc 4:1 – they had Lam 1:2 – all her friends Rom 12:16 – condescend to men of low estate<\/p>\n 19:7 All the brethren of the poor do hate him: how much more do his friends go far from him? he pursueth [them {a} with] words, [yet] they [are] lacking [to him].<\/p>\n (a) To have comfort from them.<\/p>\n The first part of this verse is hyperbole. The point is that people avoid the poor-their relatives do, and even more, their friends do. Even their own overtures of friendship are ineffective (Pro 19:7 c).<\/p>\n All the brethren of the poor do hate him: how much more do his friends go far from him? he pursueth [them with] words, [yet] they [are] wanting [to him]. 7. pursueth them with words ] sc. of persuasion and entreaty. The R.V. marg. renders, He pursueth after words which are nought, i.e. after the … Continue reading “Exegetical and Hermeneutical Commentary of Proverbs 19:7”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-16943","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/16943","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=16943"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/16943\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=16943"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=16943"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=16943"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>The reasonableness of employing the secular arm against the scorner. A sense of religion is the great basis upon which all government stands. The scorner is, therefore, an enemy to the state. The scorner who laughs at the very name and pretence of conscience itself has no claim on the toleration of the state.<\/p>\n
II. <\/strong>The obligations we are under to the duty of fraternal reproof.<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"