Proverbs 21:13
Whoever shuts his ears to the cry of the poor, he too shall cry out and receive no answer.
Whoever shuts his ears
This phrase emphasizes the deliberate action of ignoring or refusing to listen. The Hebrew root word for "shuts" is "ʿāṣar," which conveys the idea of closing off or restraining. In the ancient Near Eastern context, the ear was often seen as a symbol of obedience and attentiveness. To "shut one's ears" is to consciously choose to ignore the needs and cries of others, particularly those who are vulnerable. This action is not passive but an active decision to turn away from compassion and responsibility.

to the cry of the poor
The "cry" here is a plea for help, a desperate call for assistance. The Hebrew word "zeʿāqâ" is often used in the context of distress and urgent need. The "poor" (Hebrew: "ʿānî") refers to those who are afflicted, oppressed, or in a state of poverty. In biblical times, the poor were often marginalized and lacked the means to support themselves. The scripture consistently calls for the protection and care of the poor, reflecting God's heart for justice and mercy. Ignoring their cry is seen as a grave moral failing.

he too shall cry out
This phrase serves as a warning of reciprocity. The Hebrew word "zeʿāq" is used again, indicating that the one who ignores the poor will find themselves in a similar position of need. The principle of sowing and reaping is evident here, a common theme in biblical wisdom literature. It underscores the idea that one's actions have consequences, and neglecting the needs of others can lead to personal misfortune.

and receive no answer
The consequence of ignoring the poor is that when the person who has shut their ears finds themselves in need, they will not receive help. The Hebrew word "ʿānâ" means to respond or answer. This lack of response is not just from other people but can also be interpreted as a divine silence. In the biblical worldview, God is seen as the ultimate judge who ensures justice. The absence of an answer is a form of divine retribution, highlighting the importance of compassion and empathy in the life of a believer.

Persons / Places / Events
1. The Poor
This refers to individuals who are in need or lack resources. In the biblical context, the poor are often seen as those who are vulnerable and require assistance from others.

2. The One Who Shuts His Ears
This person represents individuals who ignore or refuse to help those in need. The act of shutting one's ears symbolizes a deliberate choice to be indifferent to the plight of others.

3. The Cry
This is the plea or call for help from those who are suffering or in need. It is a call for compassion and assistance.

4. The Consequence
The event described is the reciprocal justice that occurs when the one who ignored the poor finds themselves in need and receives no help.
Teaching Points
The Call to Compassion
As Christians, we are called to be compassionate and responsive to the needs of the poor. Ignoring their cries is contrary to the teachings of Christ.

Reciprocal Justice
The principle of sowing and reaping is evident here. If we ignore others in their time of need, we may find ourselves without help when we are in need.

Active Faith
Our faith should be demonstrated through our actions. Helping the poor is a tangible expression of our faith and love for God.

Eternal Perspective
Our actions towards the poor have eternal implications. We are accountable to God for how we treat those in need.

Community Responsibility
The church community should be a place where the needs of the poor are addressed. We are called to work together to support those who are less fortunate.
Bible Study Questions
1. How does Proverbs 21:13 challenge your current attitude towards helping those in need?

2. In what ways can you actively listen and respond to the cries of the poor in your community?

3. How does the principle of sowing and reaping, as seen in this proverb, affect your understanding of justice and mercy?

4. Reflect on a time when you were in need. How did others respond to your situation, and how does that experience influence your willingness to help others?

5. How can your church or small group become more effective in addressing the needs of the poor, both locally and globally?
Connections to Other Scriptures
James 2:15-17
This passage emphasizes the importance of faith being accompanied by action, particularly in helping those in need. It connects to the idea that ignoring the needs of others is contrary to living out one's faith.

Matthew 25:31-46
Jesus speaks about the final judgment and highlights the importance of serving "the least of these," which includes feeding the hungry and caring for the poor. This passage underscores the eternal significance of responding to the needs of others.

1 John 3:17
This verse questions how the love of God can be in someone who has material possessions but does not help a brother in need, reinforcing the message of Proverbs 21:13 about the importance of compassion.
An Unmerciful DispositionR. Wardlaw, D. D.Proverbs 21:13
Sowing and ReapingE. Johnson Proverbs 21:13
The Cry of the PoorD. Thomas, D. D.Proverbs 21:13
Lessons and Warnings from Life ExperienceE. Johnson Proverbs 21:10-13
People
Solomon
Places
Jerusalem
Topics
Closes, Cry, Ear, Ears, Poor, Shuts, Shutting, Stopped, Stoppeth, Stops
Dictionary of Bible Themes
Proverbs 21:13

     5148   ear
     5230   beggars
     5972   unkindness
     8330   receptiveness
     8617   prayer, effective
     8791   oppression, nature of

Library
Definition of Actual Grace
1. GENERAL NOTION OF GRACE.--The best way to arrive at a correct definition of actual grace is by the synthetic method. We therefore begin with the general notion of grace. Like "nature,"(3) grace (gratia, {GREEK SMALL LETTER CHI}{GREEK SMALL LETTER ALPHA WITH OXIA}{GREEK SMALL LETTER RHO}{GREEK SMALL LETTER IOTA}{GREEK SMALL LETTER FINAL SIGMA}) is a word of wide reach, used in a great variety of senses. Habert(4) enumerates no less than fourteen; which, however, may be reduced to four. a) Subjectively,
Joseph Pohle—Grace, Actual and Habitual

Epistle xxi. To Constantina Augusta .
To Constantina Augusta [1593] . Gregory to Constantina, &c. Almighty God, who holds in His right hand the heart of your Piety, both protects us through you and prepares for you rewards of eternal remuneration for temporal deeds. For I have learnt from the letters of the deacon Sabinianus my responsalis with what justice your Serenity is interested in the cause of the blessed Prince of the apostles Peter against certain persons who are proudly humble and feignedly kind. And I trust in the bounty
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Epistle Cvi. To Syagrius, Ætherius, virgilius, and Desiderius, Bishops .
To Syagrius, Ætherius, Virgilius, and Desiderius, Bishops [65] . Gregory to Syagrius of Augustodunum (Autun), Etherius of Lugdunum (Lyons), Virgilius of Aretale (Arles), and Desiderius of Vienna (Vienne), bishops of Gaul. A paribus. Our Head, which is Christ, has to this end willed us to be His members, that through the bond of charity and faith He might make us one body in Himself. And to Him it befits us so to adhere in heart, that, since without Him we can be nothing, through Him we may
Saint Gregory the Great—the Epistles of Saint Gregory the Great

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 Great

How those are to be Admonished who Desire not the Things of Others, but Keep their Own; and those who Give of their Own, yet Seize
(Admonition 22.) Differently to be admonished are those who neither desire what belongs to others nor bestow what is their own, and those who give of what they have, and yet desist not from seizing on what belongs to others. Those who neither desire what belongs to others nor bestow what is their own are to be admonished to consider carefully that the earth out of which they are taken is common to all men, and therefore brings forth nourishment for all in common. Vainly, then, do those suppose
Leo the Great—Writings of Leo the Great

The Heavenly Footman; Or, a Description of the Man that Gets to Heaven:
TOGETHER WITH THE WAY HE RUNS IN, THE MARKS HE GOES BY; ALSO, SOME DIRECTIONS HOW TO RUN SO AS TO OBTAIN. 'And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life; look not behind thee, neither stay thou in all the plain: escape to the mountain, lest thou be consumed.'--Genesis 19:17. London: Printed for John Marshall, at the Bible in Gracechurch Street, 1698. ADVERTISEMENT BY THE EDITOR. About forty years ago a gentleman, in whose company I had commenced my
John Bunyan—The Works of John Bunyan Volumes 1-3

"And the Life. " How Christ is the Life.
This, as the former, being spoken indefinitely, may be universally taken, as relating both to such as are yet in the state of nature, and to such as are in the state of grace, and so may be considered in reference to both, and ground three points of truth, both in reference to the one, and in reference to the other; to wit, 1. That our case is such as we stand in need of his help, as being the Life. 2. That no other way but by him, can we get that supply of life, which we stand in need of, for he
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

How Christ is the Way in General, "I am the Way. "
We come now to speak more particularly to the words; and, first, Of his being a way. Our design being to point at the way of use-making of Christ in all our necessities, straits, and difficulties which are in our way to heaven; and particularly to point out the way how believers should make use of Christ in all their particular exigencies; and so live by faith in him, walk in him, grow up in him, advance and march forward toward glory in him. It will not be amiss to speak of this fulness of Christ
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

An Analysis of Augustin's Writings against the Donatists.
The object of this chapter is to present a rudimentary outline and summary of all that Augustin penned or spoke against those traditional North African Christians whom he was pleased to regard as schismatics. It will be arranged, so far as may be, in chronological order, following the dates suggested by the Benedictine edition. The necessary brevity precludes anything but a very meagre treatment of so considerable a theme. The writer takes no responsibility for the ecclesiological tenets of the
St. Augustine—writings in connection with the donatist controversy.

Paul's Departure and Crown;
OR, AN EXPOSITION UPON 2 TIM. IV. 6-8 ADVERTISEMENT BY THE EDITOR How great and glorious is the Christian's ultimate destiny--a kingdom and a crown! Surely it hath not entered into the heart of man to conceive what ear never heard, nor mortal eye ever saw? the mansions of the blest--the realms of glory--'a far more exceeding and eternal weight of glory.' For whom can so precious an inheritance be intended? How are those treated in this world who are entitled to so glorious, so exalted, so eternal,
John Bunyan—The Works of John Bunyan Volumes 1-3

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

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