19<\/strong>. Comp. Pro 12:11<\/span>.<\/p>\n Verse 19<\/span>. He that tilleth his land<\/B><\/I>] See Pr 12:11<\/span>.<\/P> <\/p>\n That followeth after vain persons; <\/B>choosing their company, and imitating their example; who gives up himself to vanity and idleness, and so is fitly opposed to the diligent man in the former clause. <\/P> <\/p>\n 19.<\/B> (Compare Pro 10:4<\/span>;Pro 20:4<\/span>). <\/P> vain persons<\/B>idle,useless drones, implying that they are also wicked (Pro 12:11<\/span>;Psa 26:4<\/span>).<\/P><\/p>\n He that tilleth his land shall have plenty of bread<\/strong>,…. Or, “shall he filled” or “satisfied with bread” s: shall have bread enough, and to spare; provisions of all sorts, and in great plenty;<\/p>\n [See comments on Pr 12:11]<\/span>;<\/p>\n but he that followeth, after vain [persons]<\/strong>; empty idle persons; keeps company and spends his time with them, when he should be about the business of his calling:<\/p>\n shall have poverty enough<\/strong>; or be “filled with [it]” t; he shall be exceeding poor, reduced to the utmost distress, be clothed in rags and destitute of daily food.<\/p>\n s “saturabitur pane”, Pagninus, Montanus, Mercerus, Gejerus, Schultens. t “satiabitur”, Tigurine version, Mercerus, Cocceius, Michaelis; “saturabitur”, Pagninus, Montanus, Gejerus, Schultens.<\/p>\n 19 He who cultivateth his land is satisfied with bread,<\/p>\n And he that graspeth after vanities is satisfied with poverty.<\/p>\n A variation of Pro 12:11<\/span>. The pred. here corresponds to its contrast. On (here and at Pro 31:7<\/span>), instead of the more frequent , cf. Pro 10:4<\/span>.<\/p>\n 19 He that tilleth his land shall have plenty of bread: but he that followeth after vain persons<\/I> shall have poverty enough.<\/P> Note, 1. Those that are diligent in their callings take the way to live comfortably: He that tills his land,<\/I> and tends his shop, and minds his business, whatever it is, he shall have plenty of bread,<\/I> of that which is necessary for himself and his family and with which he may be charitable to the poor; he shall eat the labour of his hands.<\/I> 2. Those that are idle, and careless, and company-keepers, though they indulge themselves in living (as they think) easily and pleasantly, they take the way to live miserably. He that has land and values himself upon that, but does not till it, but follows after vain persons,<\/I> drinks with them, joins with them in their frolics and vain sports, and idles away his time with him, he shall have poverty enough,<\/I> shall be satiated<\/I> or replenished<\/I> with poverty (so the word is); he takes those courses which lead so directly to it that he seems to court it, and he shall have his fill of it.<\/P> <\/p>\n Honest Labor Vs Dubious Schemes<\/strong><\/p>\n Verse 19 – See comment on Pro 12:11-12<\/span>.<\/p>\n TEXT<\/strong> Pro. 28:19-28<\/span><\/p>\n 19.<\/p>\n He that tilleth his land shall have plenty of bread;<\/p>\n But he that followeth after vain persons shall have poverty enough.<\/p>\n 20.<\/p>\n A faithful man shall abound with blessings;<\/p>\n But he that maketh haste to be rich shall not be unpunished.<\/p>\n 21.<\/p>\n To have respect of persons is not good;<\/p>\n Neither that a man should transgress for a piece of bread.<\/p>\n 22.<\/p>\n He that hath an evil eye hasteth after riches,<\/p>\n And knoweth not that want shall come upon him.<\/p>\n 23.<\/p>\n He that rebuketh a man shall afterward find more favor<\/p>\n Than he that flattereth with the tongue.<\/p>\n 24.<\/p>\n Whoso robbeth his father or his mother, and saith, It is no transgression,<\/p>\n The same is the companion of a destroyer.<\/p>\n 25.<\/p>\n He that is of a greedy spirit stirreth up strife;<\/p>\n But he that putteth his trust in Jehovah shall be made fat.<\/p>\n 26.<\/p>\n He that trusteth in his own heart is a fool;<\/p>\n But whoso walketh wisely, he shall be delivered.<\/p>\n 27.<\/p>\n He that giveth unto the poor shall not lack;<\/p>\n But he that hideth his eyes shall have many a curse.<\/p>\n 28.<\/p>\n When the wicked rise, men hide themselves;<\/p>\n But when they perish, the righteous increase.<\/p>\n STUDY QUESTIONS OVER 28:19-28<\/strong><\/p>\n 1.<\/p>\n Describe one who is following vain persons (Pro. 28:19<\/span>).<\/p>\n 2.<\/p>\n Why will the man seeking to be rich hastily suffer punishment (Pro. 28:20<\/span>)?<\/p>\n 3.<\/p>\n What does a piece of bread in Pro. 28:21<\/span> imply?<\/p>\n 4.<\/p>\n Connect evil eye of Pro. 28:22<\/span> with lust of the eye of 1Jn. 2:16<\/span>.<\/p>\n 5.<\/p>\n Who believes and who does not believe the statement in Pro. 28:23<\/span>?<\/p>\n 6.<\/p>\n How perverse is one described in Pro. 28:24<\/span>?<\/p>\n 7.<\/p>\n Why would the greedy stir up strife (Pro. 28:25<\/span>)?<\/p>\n 8.<\/p>\n Cite a contrast between statements in Pro. 28:25-26<\/span>.<\/p>\n 9.<\/p>\n What wonderful promise does Pro. 28:27<\/span> contain?<\/p>\n 10.<\/p>\n Rise where (Pro. 28:28<\/span>)?<\/p>\n PARAPHRASE OF 28:19-28<\/strong><\/p>\n 19.<\/p>\n Hard work brings prosperity; playing around brings poverty.<\/p>\n 20.<\/p>\n The man who wants to do right will get a rich reward. But the man who wants to get rich quick will quickly fail.<\/p>\n 21.<\/p>\n Giving preferred treatment to rich people is a clear case of selling ones soul for a piece of bread.<\/p>\n 22.<\/p>\n Trying to get rich quick is evil and leads to poverty.<\/p>\n 23.<\/p>\n In the end, people appreciate frankness more than flattery.<\/p>\n 24.<\/p>\n A man who robs his parents and says, Whats wrong with that? is no better than a murderer.<\/p>\n 25.<\/p>\n Greed causes fighting; trusting God leads to prosperity.<\/p>\n 26.<\/p>\n A man is a fool to trust himself! But those who use Gods wisdom are safe.<\/p>\n 27.<\/p>\n If you give to the poor, your needs will be supplied! But a curse upon those who close their eyes to poverty.<\/p>\n 28.<\/p>\n When the wicked prosper, good men go away; when the wicked meet disaster, good men return.<\/p>\n COMMENTS ON 28:19-28<\/strong><\/p>\n Pro. 28:19<\/span>. Pro. 12:11<\/span> is very similar: He that tilleth his land shall have plenty of bread; But he that followeth after vain persons is void of understanding. A double contrast: he that tilleth his land vs. he that followeth after vain persons and shall have plenty of bread vs. shall have poverty enough. The normal and expected reward of honest labor is to be supplied from it (bread). Thus, Pro. 14:23<\/span> says, In all labor there is profit. Getting in with the non-working bunch, with the play-around group, with the no-good element is a good way to have poverty enough instead of plenty of bread. Ones companionships will often affect his working-outlook.<\/p>\n Pro. 28:20<\/span>. This is one of several verses dealing with getting-rich-quick: see Pro. 28:22<\/span>; Pro. 28:25<\/span>. Another double contrast: a faithful man vs. he that maketh haste to be rich and shall abound with blessings vs. shall not be unpunished. Notice in Deu. 28:1-14<\/span> the promises that God made to Israel if they were faithful. Abound is related to abundant. God will punishnot blessone who hastens to be rich, for he has the wrong goal in mind, and he will likely sin in pursuing his goal: They that are minded to be rich fall into a temptation and a snare and many foolish and hurtful lusts, such as drown men in destruction and perdition. For the love of money is a root of all kinds of evil: which some reaching after have been led astray from the faith, and have pierced themselves through with many sorrows (1Ti. 6:9-10<\/span>).<\/p>\n Pro. 28:21<\/span>. The first statement is found in Pro. 18:5<\/span> also. We should not have respect of persons when it comes to right and wrong, truth and error. Wrong is wrong even if our best friend does it, and right is right even if somebody does it who doesnt like us personally. God will not save those who have not obeyed the gospel even if they are our relatives or friends. He has no respect of mens persons (Rom. 2:11<\/span>). The second statement of our verse is probably mentioning another thing that should not be done; namely, transgressing for a paltry gain. Of course, the two statements might be related as when a judge would show respect for persons for a small bribe.<\/p>\n Pro. 28:22<\/span>. Hastening after riches is also mentioned in Pro. 28:20<\/span>. Lust of the eyes in 1Jn. 2:16<\/span> is desiring something that we should not have: it might be to desire one who is not our mate or to desire earthly gain at the expense of ones spirituality. This is an evil eye for it leads one into sin. Jesus mentions evil eye in Mar. 7:22<\/span> and says it is one of the things that proceed from within man. We know that the eye feeds the heart, and the wicked heart prompts the eye to be evila vicious circle! Our verse is warning against getting-rich-quick, saying that such a one will in time lose it (want shall come upon him).<\/p>\n Pro. 28:23<\/span>. <\/span>Pro. 27:5-6<\/span> praises open rebuke as better than love that is hidden. Such wounds of a friend are said to be faithful. Our verse says that one that rebukes a man will later find more favor than those who flattered the man when they should have been rebuking him. If a preacher believes this, he will be more faithful to Gods Word and will not let the people be lost without saying something about their sins. The smooth talkers who never say anything about the sins of the people will really do the people no good. In time to come (sometimes years later) people will look back and have more respect for the honest, outspoken, plain-spoken man than for the coward who was full of good words and fair speeches.<\/p>\n Pro. 28:24<\/span>. Why would somebody rob his father and mother? First of all, it would be easy to do as compared to robbing anybody else, for he would know where everything was, he would be present in the house at times when they werent, etc. Or, he might think they would be more lenient upon him than upon somebody else, if what he did was ever found out. Or, he might salve his conscience by saying, Its all going to belong to us children in time anyway. This last thought could account for his saying to himself, It is no transgression. But as long as ones parents live, it is still theirs, and to take from them is robbing, and the whoso of our verse shows that it doesnt matter who does it, it is still robbing. How perverse to rob the very ones who gave him life, provisions, and rearing.! He is a companion of a destroyer because he is destroying their financial holdings. A similar expression (brother to him that is a destroyer) is said of a lazy person (Pro. 18:9<\/span>).<\/p>\n Pro. 28:25<\/span>. He that is of a greedy spirit is put over against he that putteth his trust in Jehovah. Most people who have lived on the earth could have used more than they had, especially at times. Some have been able to content themselves with the bare necessities (having food and covering we shall be therewith content1Ti. 6:8<\/span>), trusting the Lord to take care of them through the situation. But others of a greedy spirit will not thus content themselves. They fret under their situation and will do anything to get their hands on more, and their greediness usually results in trouble (stirreth up strife), for in order for him to get more, it usually means that somebody else has less. He usually outwits somebody else, and hard feelings result. But in the long run, who ends up better? The one who trusts in Jehovah shall be made fat (be prosperous).<\/p>\n Pro. 28:26<\/span>. This may or may not be connected with Pro. 28:25<\/span>. If it is, it talks of the greedy one trusting in his own schemes rather than in God, and the one who walks wisely is the one who trusts in God. Likely, though, it is not connected but is another saying all by itself. If so, what does it mean? Always should one trust God and what He says. When ones heart says to do something but God says not to, we should do what He says. This is walking wisely, and he will end up blessed (he shall be delivered). But oh, how many will go their way instead of Gods! That is why God said, My thoughts are not your thoughts, neither are your ways my ways (Isa. 55:8<\/span>). He calls upon those thus living to forsake his way, and…his thoughts; and…return to Jehovah (Isa. 55:7<\/span>). Jeremiah knew the human heart when he said, O Jehovah, I know that the way of man is not in himself; it is not in man that walketh to direct his steps (Jer. 10:23<\/span>); and, The heart is deceitful above all things, and it is exceedingly corrupt: who can know it? (Jer. 17:9<\/span>).<\/p>\n Pro. 28:27<\/span>. Jesus said there will always be some poor among us (Mar. 14:7<\/span>), and He went on to say, Whensoever ye will ye can do them good (same verse). As we have opportunity, therefore, to give to the poor and needy, we are to do so (Gal. 6:10<\/span>; 1Jn. 3:17<\/span>). Deu. 15:7<\/span> says, If there be with thee a poor man, one of thy brethren, within any of thy gates in thy land which Jehovah thy God giveth thee, thou shalt not harden thy heart, not shut thy hand from thy poor brother. Pro. 22:9<\/span> also says a man shall be blessed who giveth of his bread to the poor. God will repay all that we give to the poor (Pro. 19:17<\/span>). Our verse talks about hiding ones eyes from the poor. This is what many do as they merrily go on their own way or busily pursue their business interests. Listen to Pro. 29:7<\/span> : The righteous taketh knowledge of the cause of the poor; The wicked hath not understanding to know it. So Jesus made a helpful Samaritan the hero of His parable and the heartless Jewish priest and Levite the goats (Luk. 10:30-37<\/span>). The ultimate blessing and curse to come upon us for our dealings with the poor will be at the Judgment (Mat. 25:34-46<\/span>).<\/p>\n Pro. 28:28<\/span>. Rise to power is the thought. How tragic that in the worlds history there have been so many wicked as rulers! This may be partly due to the humility of the godly, causing them to be meek among men, not seeking places of eminence even though they be places of service to mankind. But the wicked are often graspy, covetousness, and proud, and they by nature seek such places of prominence. The first statement of our verse is also found in Pro. 28:12<\/span>. <\/span>Pro. 29:2<\/span> says, When a wicked man beareth rule, the people sigh. Israel probably liked the first years of Solomons reign, when he was seeking to do Gods will, better than his latter years, when he was idolatrous. They demanded a more civil rule from his son Rehoboam (1Ki. 12:4<\/span>). Our verse shows that when the wicked leadership passes, righteousness increases to the true exaltation of the nation (Pro. 14:34<\/span>). Pulpit Commentary: The overthrow of the ungodly adds to the prosperity of the righteous…promotes their advancement in influence and numbers.<\/p>\n TEST QUESTIONS OVER 28:19-28<\/strong><\/p>\n 1.<\/p>\n What word or thought is emphatic in Pro. 28:19<\/span>?<\/p>\n 2.<\/p>\n What about getting in with the non-working, play-around group (Pro. 28:19<\/span>)?<\/p>\n 3.<\/p>\n According to the contrast in Pro. 28:20<\/span>, one hastening to be rich is probably not a man.<\/p>\n 4.<\/p>\n What New Testament passage shows the dangers of desiring to be rich (Pro. 28:20<\/span>)?<\/p>\n 5.<\/p>\n Should we put persons before principle (Pro. 28:21<\/span>)?<\/p>\n 6.<\/p>\n What vicious circle was discussed under Pro. 28:22<\/span>?<\/p>\n 7.<\/p>\n What are the wounds of a friend (Pro. 28:23<\/span>)?<\/p>\n 8.<\/p>\n In what sense is companion used in Pro. 28:24<\/span>?<\/p>\n 9.<\/p>\n Comment upon Pro. 28:25<\/span>.<\/p>\n 10.<\/p>\n Does Pro. 28:26<\/span> show that our thoughts are sometimes wrong?<\/p>\n 11.<\/p>\n What is the double contrast in Pro. 28:27<\/span>?<\/p>\n 12.<\/p>\n Why have so many rulers been wicked men (Pro. 28:28<\/span>)?<\/p>\n (19) He that tilleth his land shall have plenty of bread.<\/strong>The curse of Gen. 3:17-19<\/span> being, in Gods mercy, turned into a blessing.<\/p>\n 19<\/strong>. <\/strong> Shall have plenty <\/strong> Shall have enough, and more than enough; shall be satiated. Comp. Pro 12:11<\/span>. <\/p>\n Vain persons <\/strong> Worthless fellows: “vanities.” Conant. <\/em> Substantially the same term as in Mat 5:22<\/span>. It is employed as a term of contempt, with the idea of moral depravity superadded. He that chooses such for his companions shall have plenty of poverty<\/strong>.<\/p>\n Pro 28:19 He that tilleth his land shall have plenty of bread: but he that followeth after vain [persons] shall have poverty enough.<\/p>\n Ver. 19. He that tilleth his land shall have plenty.<\/strong> ] At fugiens molam fugit farinam:<\/em> Men must earn it ere they eat it; and not think that bread and other good things will drop out of the clouds to them, as towns were said to come in to Timotheus’s toils while he slept. a<\/em> See Pro 12:11<\/span> . <\/p>\n <\/p>\n Shall have poverty enough.<\/strong> ] As the prodigal had, Luk 15:13-17 and Pythius, who in a bravery entertained Xerxes’s whole army, but was so poor at length that he perished through want of meat. <\/p>\n<\/p>\n a<\/em> Plut. in Sulla.<\/p>\n vain: or vanities. <\/p>\n poverty. Not the same word as Pro 28:22. Hebrew. rush, as in Pro 28:3. <\/p>\n Pro 28:19<\/p>\n Pro 28:19<\/p>\n “He that tilleth his land shall have plenty of bread; But he that followeth after vain persons shall have poverty enough.”<\/p>\n This proverb is practically the same as Pro 12:11. See the comment there.<\/p>\n Pro 28:19. Pro 12:11 is very similar: He that tilleth his land shall have plenty of bread; But he that followeth after vain persons is void of understanding. A double contrast: he that tilleth his land vs. he that followeth after vain persons and shall have plenty of bread vs. shall have poverty enough. The normal and expected reward of honest labor is to be supplied from it (bread). Thus, Pro 14:23 says, In all labor there is profit. Getting in with the non-working bunch, with the play-around group, with the no-good element is a good way to have poverty enough instead of plenty of bread. Ones companionships will often affect his working-outlook.<\/p>\n that tilleth: Pro 12:11, Pro 14:4, Pro 27:23-27 <\/p>\n but: Pro 13:20, Pro 23:20, Pro 23:21, Jdg 9:4, Luk 15:12-17 <\/p>\n Reciprocal: 2Ch 13:7 – vain men Pro 13:23 – food Pro 14:23 – all Pro 29:3 – he Ecc 5:9 – the profit<\/p>\n Pro 28:19-20. He that tilleth, &c. See note on Pro 12:11. A faithful man Hebrew, , a man of truths, who deals truly and justly in all his bargains and transactions with men; shall abound with blessings Shall have many blessings from God, and be well spoken of by men; but he that maketh haste to be rich More than God allows him; he whose eager desires cause him to pursue riches by right or wrong, and who, therefore, is unfaithful and unjust in his dealings; shall not be innocent Shall bring such guilt upon himself as will render him execrable both to God and men, and instead of blessings, shall bring curses and misery upon him.<\/p>\n He that tilleth his land shall have plenty of bread: but he that followeth after vain [persons] shall have poverty enough. 19. Comp. Pro 12:11. Fuente: The Cambridge Bible for Schools and Colleges Verse 19. He that tilleth his land] See Pr 12:11. Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible That followeth … Continue reading “Exegetical and Hermeneutical Commentary of Proverbs 28:19”<\/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-17226","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/17226","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=17226"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/17226\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=17226"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=17226"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=17226"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/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: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/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: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: College Press Bible Study Textbook Series<\/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: 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: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"