All the brothers of a poor man hate him--how much more do his friends avoid him! He may pursue them with pleading, but they are nowhere to be found. All the brothersThe Hebrew word for "brothers" here is "אַחִים" (achim), which can refer to literal siblings or more broadly to close kin or community members. In ancient Israelite society, family ties were paramount, and the expectation was that family would support one another. This phrase highlights the tragic reality that even those who are expected to be closest to a person may turn away in times of financial hardship. It serves as a sobering reminder of the fallen nature of humanity and the tendency to prioritize self-interest over familial duty. of a poor man The term "poor man" is translated from the Hebrew word "רָשׁ" (rash), which denotes someone who is destitute or lacking in material wealth. In the biblical context, poverty was often seen as a social stigma, and the poor were frequently marginalized. This phrase underscores the vulnerability of the impoverished and the societal tendency to devalue individuals based on their economic status. It challenges readers to reflect on their own attitudes towards the poor and to consider the biblical call to compassion and justice. hate him The word "hate" comes from the Hebrew "שָׂנֵא" (sane), which can mean to detest or to be hostile towards. This strong language indicates not just a passive neglect but an active aversion. In the context of this proverb, it suggests that the poor man is not only ignored but also actively shunned by those who should care for him. This reflects a broader biblical theme of the rejection of the vulnerable, which is countered by God's call to love and care for the least among us. how much more This phrase serves as a rhetorical device to emphasize the point being made. It suggests that if even brothers, who have a natural obligation to care, turn away, then others will do so even more readily. This escalation highlights the depth of the poor man's isolation and the pervasive nature of societal indifference to poverty. do his friends avoid him The Hebrew word for "friends" is "רֵעִים" (re'im), which can refer to companions or associates. The verb "avoid" is derived from "רָחַק" (rachak), meaning to distance oneself. This phrase paints a picture of abandonment, where even those who might have been considered allies or supporters choose to distance themselves. It reflects the harsh reality that friendships can be conditional and that social bonds often weaken in the face of adversity. He may pursue them with pleading The imagery here is poignant, depicting the poor man actively seeking help and support, yet doing so in vain. The verb "pursue" (רָדַף, radaf) conveys a sense of desperation and urgency, while "pleading" (תַּחֲנוּנִים, tachanunim) suggests earnest supplication. This highlights the poor man's vulnerability and the depth of his need, as well as the callousness of those who refuse to respond. but they are nowhere to be found This concluding phrase underscores the complete abandonment experienced by the poor man. The Hebrew conveys a sense of absence and invisibility, as if those he seeks have vanished. It serves as a powerful indictment of societal neglect and challenges readers to consider their own responsibilities towards those in need. The verse as a whole calls for a reflection on the values of community, compassion, and the biblical mandate to care for the marginalized. Persons / Places / Events 1. The Poor ManRepresents individuals who lack material wealth and resources. In the context of ancient Israel, poverty was often seen as a social stigma, leading to isolation and neglect. 2. BrothersSymbolizes close family members or those who should naturally be supportive. The verse highlights the failure of familial support in times of need. 3. FriendsRepresents those outside the immediate family circle who are expected to offer companionship and support. Their avoidance underscores the social challenges faced by the impoverished. 4. PleadingThe act of the poor man seeking help, which is met with rejection. This reflects the desperation and vulnerability of those in poverty. 5. AvoidanceThe response of the friends and brothers, indicating a societal tendency to distance oneself from those in need. Teaching Points The Reality of Social IsolationPoverty often leads to social isolation, even from those who should be supportive. This calls for a compassionate response from believers. The Call to CompassionChristians are called to be the hands and feet of Christ, reaching out to those in need rather than avoiding them. The Danger of MaterialismThe tendency to value relationships based on material wealth is contrary to biblical teaching. Believers should cultivate relationships based on love and mutual respect. The Importance of Community SupportThe church should be a place where the poor find acceptance and support, reflecting the love of Christ. The Role of AdvocacyBeyond personal relationships, Christians are called to advocate for systemic changes that address poverty and social injustice. Bible Study Questions 1. How does the social isolation described in Proverbs 19:7 reflect the experiences of the poor in today's society? 2. In what ways can the church actively support those who are socially isolated due to poverty? 3. How do the teachings of James 2:1-9 challenge us to rethink our attitudes towards wealth and poverty? 4. What practical steps can you take to build genuine relationships with those who are materially less fortunate? 5. How does the parable of the rich man and Lazarus in Luke 16:19-31 inform our understanding of eternal priorities concerning wealth and poverty? Connections to Other Scriptures Proverbs 14:20This verse also discusses the social isolation of the poor, emphasizing the lack of favor they receive compared to the rich. James 2:1-9James warns against showing favoritism, particularly in the context of wealth, urging believers to treat the poor with dignity and respect. Luke 16:19-31The parable of the rich man and Lazarus illustrates the eternal consequences of ignoring the needs of the poor. People Isaiah, SolomonPlaces JerusalemTopics Abandon, Avoid, Brethren, Brothers, Friends, Hate, Hated, Man's, Nowhere, Pleading, Pleas, Poor, Pursues, Pursueth, Pursuing, Relatives, Shun, Shunned, Surely, Though, Turn, Wanting, YetDictionary of Bible Themes Proverbs 19:7 5901 loneliness 8654 importunity, to people Library How the Slothful and the Hasty are to be Admonished. (Admonition 16.) Differently to be admonished are the slothful and the hasty. For the former are to be persuaded not to lose, by putting it off, the good they have to do; but the latter are to be admonished lest, while they forestall the time of good deeds by inconsiderate haste, they change their meritorious character. To the slothful therefore it is to be intimated, that often, when we will not do at the right time what we can, before long, when we will, we cannot. For the very indolence of … Leo the Great—Writings of Leo the GreatHow the Impatient and the Patient are to be Admonished. (Admonition 10.) Differently to be admonished are the impatient and the patient. For the impatient are to be told that, while they neglect to bridle their spirit, they are hurried through many steep places of iniquity which they seek not after, inasmuch as fury drives the mind whither desire draws it not, and, when perturbed, it does, not knowing, what it afterwards grieves for when it knows. The impatient are also to be told that, when carried headlong by the impulse of emotion, they act in some … Leo the Great—Writings of Leo the Great Second Journey through Galilee - the Healing of the Leper. A DAY and an evening such as of that Sabbath of healing in Capernaum must, with reverence be it written, have been followed by what opens the next section. [2299] To the thoughtful observer there is such unbroken harmony in the Life of Jesus, such accord of the inward and outward, as to carry instinctive conviction of the truth of its record. It was, so to speak, an inward necessity that the God-Man, when brought into contact with disease and misery, whether from physical or supernatural causes, … Alfred Edersheim—The Life and Times of Jesus the Messiah The Kingdom of God Conceived as the Inheritance of the Poor. These maxims, good for a country where life is nourished by the air and the light, and this delicate communism of a band of children of God reposing in confidence on the bosom of their Father, might suit a simple sect constantly persuaded that its Utopia was about to be realized. But it is clear that they could not satisfy the whole of society. Jesus understood very soon, in fact, that the official world of his time would by no means adopt his kingdom. He took his resolution with extreme boldness. … Ernest Renan—The Life of Jesus "Boast not Thyself of to Morrow, for Thou Knowest not what a Day May Bring Forth. " Prov. xxvii. 1.--"Boast not thyself of to morrow, for thou knowest not what a day may bring forth." As man is naturally given to boasting and gloriation in something (for the heart cannot want some object to rest upon and take complacency in, it is framed with such a capacity of employing other things), so there is a strong inclination in man towards the time to come, he hath an immortal appetite, and an appetite of immortality; and therefore his desires usually stretch farther than the present … Hugh Binning—The Works of the Rev. Hugh Binning The Wrath of God What does every sin deserve? God's wrath and curse, both in this life, and in that which is to come. Depart from me, ye cursed, into everlasting fire.' Matt 25: 41. Man having sinned, is like a favourite turned out of the king's favour, and deserves the wrath and curse of God. He deserves God's curse. Gal 3: 10. As when Christ cursed the fig-tree, it withered; so, when God curses any, he withers in his soul. Matt 21: 19. God's curse blasts wherever it comes. He deserves also God's wrath, which is … Thomas Watson—The Ten Commandments The Unity of God Q-5: ARE THERE MORE GODS THAN ONE? A: There is but one only, the living and true God. That there is a God has been proved; and those that will not believe the verity of his essence, shall feel the severity of his wrath. Hear, O Israel, the Lord our God is one Lord.' Deut 6:6. He is the only God.' Deut 4:49. Know therefore this day, and consider it in thy heart, that the Lord he is God in heaven above, and upon the earth beneath, there is none else.' A just God and a Saviour; there is none beside … Thomas Watson—A Body of Divinity Man's Misery by the Fall Q-19: WHAT IS THE MISERY OF THAT ESTATE WHEREINTO MAN FELL? A: All mankind by their fall lost communion with God, are under his wrath and curse, and so made liable to all the miseries in this life, to death itself, and to the pains of hell for ever. 'And were by nature children of wrath.' Eph 2:2. Adam left an unhappy portion to his posterity, Sin and Misery. Having considered the first of these, original sin, we shall now advert to the misery of that state. In the first, we have seen mankind offending; … Thomas Watson—A Body of Divinity Covenanting According to the Purposes of God. Since every revealed purpose of God, implying that obedience to his law will be given, is a demand of that obedience, the announcement of his Covenant, as in his sovereignty decreed, claims, not less effectively than an explicit law, the fulfilment of its duties. A representation of a system of things pre-determined in order that the obligations of the Covenant might be discharged; various exhibitions of the Covenant as ordained; and a description of the children of the Covenant as predestinated … John Cunningham—The Ordinance of Covenanting The Ninth Commandment Thou shalt not bear false witness against thy neighbour.' Exod 20: 16. THE tongue which at first was made to be an organ of God's praise, is now become an instrument of unrighteousness. This commandment binds the tongue to its good behaviour. God has set two natural fences to keep in the tongue, the teeth and lips; and this commandment is a third fence set about it, that it should not break forth into evil. It has a prohibitory and a mandatory part: the first is set down in plain words, the other … Thomas Watson—The Ten Commandments The Knowledge of God 'The Lord is a God of knowledge, and by him actions are weighed.' I Sam 2:2. Glorious things are spoken of God; he transcends our thoughts, and the praises of angels. God's glory lies chiefly in his attributes, which are the several beams by which the divine nature shines forth. Among other of his orient excellencies, this is not the least, The Lord is a God of knowledge; or as the Hebrew word is, A God of knowledges.' Through the bright mirror of his own essence, he has a full idea and cognisance … Thomas Watson—A Body of Divinity Christian Meekness Blessed are the meek, for they shall inherit the earth Matthew 5:5 We are now got to the third step leading in the way to blessedness, Christian meekness. Blessed are the meek'. See how the Spirit of God adorns the hidden man of the heart, with multiplicity of graces! The workmanship of the Holy Ghost is not only curious, but various. It makes the heart meek, pure, peaceable etc. The graces therefore are compared to needlework, which is different and various in its flowers and colours (Psalm 45:14). … Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 The Third Commandment Thou shalt not take the name of the Lord thy God in vain: For the Lord will not hold him guiltless that taketh his name in vain.' Exod 20: 7. This commandment has two parts: 1. A negative expressed, that we must not take God's name in vain; that is, cast any reflections and dishonour on his name. 2. An affirmative implied. That we should take care to reverence and honour his name. Of this latter I shall speak more fully, under the first petition in the Lord's Prayer, Hallowed be thy name.' I shall … Thomas Watson—The Ten Commandments Proverbs Many specimens of the so-called Wisdom Literature are preserved for us in the book of Proverbs, for its contents are by no means confined to what we call proverbs. The first nine chapters constitute a continuous discourse, almost in the manner of a sermon; and of the last two chapters, ch. xxx. is largely made up of enigmas, and xxxi. is in part a description of the good housewife. All, however, are rightly subsumed under the idea of wisdom, which to the Hebrew had always moral relations. The Hebrew … John Edgar McFadyen—Introduction to the Old Testament Links Proverbs 19:7 NIVProverbs 19:7 NLTProverbs 19:7 ESVProverbs 19:7 NASBProverbs 19:7 KJV
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