Proverbs 19:1

Pro 19:1 Better [is] the poor that walketh in his integrity, than [he that is] perverse in his lips, and is a fool.

Ver. 1. Better is the poor that walketh in his integrity.] That poor but honest man, that speaks supplications, {Pro 18:23} but abuseth not his lips to lewd and loose language, is better than that rich fool that answers him roughly and robustiously - as Nabal did David’s messengers - and otherwise speaks ill, thinks worse. We usually call a poor man a "poor soul"; a poor soul may be a rich Christian, and a rich man may have a poor soul.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The “perverse” man is the rich fool, as contrasted with the poor man who is upright.

Pro 19:1-2 are missing in the Septuagint.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Pro 19:1-2. Better is the poor — Hebrew, רשׁ, a poor man; that walketh in his integrity — Who is upright in his words and actions; he has a better character, is in a better condition, is more beloved, lives to better purpose, and is greater and more excellent in the eyes of God, and of all wise and good men; than he that is perverse in his lips — Who is in the habit of uttering sinful and mischievous expressions, however high he may be in rank, wealth, or dignity. Also, that the soul be without knowledge — Without wisdom or prudence to discern the right way of speaking and acting, and how a person ought to conduct himself in all affairs, and on all occasions; is not good — Is of evil and pernicious consequence; and he that hasteth with his feet — That rashly and hastily rushes into actions without serious consideration; sinneth — Contracts guilt, and involves himself, and perhaps also many others, into difficulties and troubles. “Solomon, in this verse,” says Bishop Patrick, “observes two great springs of all our miscarriages; want of understanding and want of deliberation. To make too much haste in a business is the way not to speed; and to run blindly upon any thing is no less prejudicial to our undertakings. Both he that affects things without knowledge, and he that pursues what he understands without deliberation, runs into many mistakes, and commits many sins. For which Solomon shows in the next verse that he must blame none but himself, and never, in the least, reflect upon God as if he were negligent of us, or hard to us; which men are prone to think, when they have foolishly undone themselves.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL NOTES.—

Pro_19:1. Delitzsch translates the last clause, “Than one with perverse lips, and so a fool.”

MAIN HOMILETICS OF Pro_19:1

I. A reference to an unexplained mystery of human life. It is here implied, though it is not directly expressed, that the fool who is perverse in his lips—who sets himself in speech and action against the moral law of the universe—is not so poor a man as he who walks in integrity. (We have before had this latter character before us. See Homiletics on chap. Pro_11:3, page 196.) It seems as strange that power and influence should be so often given to those who know least how to put them to a good use, as it would be to see a parent put a knife into the hand of a child who was incapable of using it, yet it is a sight which meets us on every hand, and a mystery which has presented itself to the minds of thinking men in all ages. Solomon had met with such instances in his day—he had seen the godly and upright walking in the shade and treading the bye-paths of life, while the perverse and foolish man was basking in the sunlight of worldly prosperity in the highways of society.

II. An assertion, that, notwithstanding contrary appearances, the better portion is with the better man. It is not, after all, what a man’s portion is, but how he uses it, that makes his life a blessing or a curse. A man who walks in integrity makes the righteous law of his God the rule of his life, and this keeping of the Divine commandments brings with it a reward (Psa_19:11) of which the rebellious fool knows nothing. He knows how to use his more limited opportunities and influence to the best advantage—how to put out his small capital so as to obtain the best interest upon it—how to trade with his five talents so as to make them other five, and so he is daily laying up a treasure which is better than all the fame and wealth that belongs to this world, for it is the riches of a righteous character by which he is raised himself to a higher spiritual level, and by which he is able to make the world better than he found it.

OUTLINES AND SUGGESTIVE COMMENTS

Integrity is itself a life, and a whole enjoyment, and better, therefore, than worldly interests which are nothing of the kind. Walking is an eastern figure, and we have failed to substitute it by a western one. A way in the East means a man’s total course. Walking, therefore, means his total life or being. Better is a poor man, etc., refers, therefore, to a man not living in his money, nor indeed, in his horses or in his hounds, not living in his integrity, but walking in it, i.e., spending his whole time in it, staying in that way; of course, taking his pleasure in it (see Pro_19:22.) We have before seen that speech means whole conduct. The mouth, in those days, was the great implement of action. It is so still. The commonest labourer bargains out and orders out half his living by his mouth. “Perverse” or “crooked” in speech means speaking (i.e. acting) athwart of what we ourselves know in many particulars; first, athwart all moral truth; second, athwart deep personal conviction; third, athwart all personal interest (as our text implies.) A Christian talks straight, because he speaks (acts) coincidently with all of these. A sinner is crooked of lip, because he says what he does not think, and traverses for his lusts all the best principles of his moral nature.—Miller.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

The plur. רעים, Pro 18:24, is emphatic and equivalent to רעים רבּים. The group Pro 19:1-4 closes with a proverb which contains this catchword. The first proverb of the group comes by שׂפתיו into contact with Pro 18:20, the first proverb of the preceding group.

1 Better a poor man walking in his innocence,

Than one with perverse lips, and so a fool.

The contrast, Pro 28:6, is much clearer. But to correct this proverb in conformity with that, as Hitzig does, is unwarrantable. The Syr., indeed, translates here as there; but the Chald. assimilates this translation to the Heb. text, which Theodotion, and after him the Syro-Hexapl., renders by ὑπὲρ στρεβλόχειλον ἄφρονα. But does 1a form a contrast to 1b? Fleischer remarks: "From the contrast it appears that he who is designated in 1b must be thought of as עשׁיר" [rich]; and Ewald, "Thus early the ideas of a rich man and of a fool, or a despiser of God, are connected together." Saadia understands כסיל [a fool], after Job 31:24, of one who makes riches his כּסל [confidence]. Euchel accordingly translates: the false man, although he builds himself greatly up, viz., on his riches. But כסיל designates the intellectually slothful, in whom the flesh overweighs the mind. And the representation of the rich, which, for 1b certainly arises out of 1a, does not amalgamate with כסיל htiw , but with עקּשׁ שׂפתיו. Arama is on the right track, for he translates: the rich who distorts his mouth, for he gives to the poor suppliant a rude refusal. Better Zckler: a proud man of perverse lips and haughty demeanour. If one with haughty, scornful lips is opposed to the poor, then it is manifestly one not poor who thinks to raise himself above the poor, and haughtily looks down on him. And if it is said that, in spite of this proud demeanour, he is a fool, then this presents the figure of one proud of his wealth, who, in spite of his emptiness and nequitia, imagines that he possesses a greatness of knowledge, culture, and worth corresponding to the greatness of his riches. How much better is a poor man than such an one who walketh (vid., on תּם, vol. i, p. 79) in his innocence and simplicity, with his pure mind wholly devoted to God and to that which is good! - his poverty keeps him in humility which is capable of no malicious conduct; and this pious blameless life is of more worth than the pride of wisdom of the distinguished fool. There is in contrast to עקּשׁוּת a simplicity, ἁπλότης, of high moral worth; but, on the other side, there is also a simplicity which is worthless. This is the connecting thought which introduces the next verse.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

δ) Admonition to humility, mildness, and gentleness

Chap. 19

1     Better is the poor that walketh in his integrity

than he that is perverse in speech and is a fool.

2     Where the soul hath no knowledge there likewise is no good,

and he that is of a hasty foot goeth astray.

3     The foolishness of man ruineth his way,

yet against Jehovah is his heart angry.

4     Wealth maketh many friends,

but the poor is parted from his friend.

5     A false witness shall not go unpunished,

and he that speaketh lies shall not escape.

6     Many court the favor of the noble,

and every one is friend to him that giveth.

7     All the brethren of the poor hate him,

how much more doth his acquaintance withdraw;—

he seeketh words (of friendship) and there are none.

8     He that getteth understanding loveth his soul,

he that keepeth wisdom shall find good.

9     A false witness shall not go unpunished,

he that speaketh lies shall perish.

10     Luxury becometh not the fool,

much less that a servant rule over princes.

11     The discretion of a man delayeth his anger,

and it is his glory to pass over a transgression.

12     The king’s wrath is as the roaring of a lion,

but as dew upon the grass is his favor.

13     A foolish son is trouble upon trouble to his father,

and the contentions of a wife are a continual dropping.

14     House and riches are an inheritance from fathers,

but from Jehovah cometh a prudent wife.

15     Slothfulness sinketh into inaction,

and an idle soul shall hunger.

16     He that keepeth the commandment keepeth his soul,

he that despiseth his ways shall die.

17     He lendeth to the Lord, that hath pity on the poor,

and his bounty will He requite for him.

18     Correct thy son while there is still hope,

but to slay him thou shalt not seek.

19     A man of great wrath suffereth punishment,

for if thou wardest it off thou must do it again.

20     Hearken to counsel and receive instruction,

that thou mayest be wise afterward.

21     There are many devices in a man’s heart,

but Jehovah’s counsel, that shall stand.

22     A man’s delight (glory) is his beneficence,

and better is a poor man than a liar.

23     The fear of Jehovah tendeth to life;

one abideth satisfied, and cannot be visited of evil.

24     The slothful thrusteth his hand in the dish,

and will not even raise it to his mouth again.

25     Smite the scorner and the simple will be wise,

reprove the prudent and he will understand wisdom.

26     He that doeth violence to his father, and chaseth away his mother,

is a son that bringeth shame and causeth disgrace.

27     Cease, my son, to hear instruction

to depart from the words of wisdom.

28     A worthless witness scoffeth at judgment,

and the mouth of the wicked devoureth mischief.

29     Judgments are prepared for scorners,

and stripes for the back of fools.

GRAMMATICAL AND CRITICAL

Pro_19:15. Altogether unnecessarily Hitzig proposes to read תֹּכִיל instead of תַּפִּיל and תְּרָדִים instead of תַּרְדֵמָה, and translates “slothfulness gives tasteless herbs to eat.” [K. calls this a “remarkable alteration of the text;” and Rueetschi pronounces it “nothing but a shrewd fancy of Hitzig’s”].

“Pro_19:16. Instead of the K’thibh יוּמַת, “shall be put to death,” (the familiar expression of the Mosaic law for the infliction of the death penalty), the K’ri reads more mildly יָמוּת, which is probably original in Pro_15:10, but not here.—Instead of בֹּוזֶה Hitzig reads in accordance with Jer_3:13 פּוֹזֵר: “He that scattoreth his ways,” but by this process reaches a meaning undoubtedly much too artificial, which furthermore is not sufficiently justified by an appeal to Pro_11:24; Job_31:7. [While Gesen. makes the primary meaning of בָּזָה “to tread under foot,” Fuerst makes it “to scatter, divide, waste,” and interprets the “dividing one’s ways” as a want of conformity to the one established worship. This is in his view the antithesis to “keeping the commandment.” The only other passage in which he finds this literal meaning of the verb is Psa_73:20, where De Wette (see Comm. in loco) admits that this would be a simpler completion of the verse, but thinks himself obliged to take the verb, as has usually been done, in the sense of “despise.” Fuerst’s rendering and antithesis seem preferable.—A.].

Pro_19:19. Instead of the K’thibh גְּרָל (which would probably require to be explained by “hard” or “frequent,” as Schultens and Ewald explain it from the Arabic), we must give the preference to the K’ri, which also has the support of the early translators. [Fuerst takes the same view]. Hitzig’s emendation, גֹמֵל instead of גְדָל (he that dealeth in anger) is therefore superfluous.

Pro_19:23. רַע “Calamity, evil” is attached to the passive verb יִפָּקֵד as an accusative of more exact limitation.—Hitzig reads instead of יִפְחַד יפקד, so that the resulting meaning is: “one stretches himself (?) rests, fears no sorrow” (?).

Pro_19:25. הוֹכִיחַ in clause b is either to be regarded as an unusual Imperative form (= הוֹכֵחַ), [so B., M., S.], or, which is probably preferable, as a finito verb with an indefinite pronoun to be supplied as its subject (τις, quisquam, Einer, one); so Mercer, Hitzig. [Fuerst calls it an Inf. constr., and Bött. would without hesitation read תּוֹכִיחַ (§ 1051, d).—A.].

Pro_19:27. Hitzig alters לִשְׁמֹעַ to לִשְׁמֹץ which according to Arabic analogies is to be interpreted “to be rebellious, to reject.”

EXEGETICAL

1. Pro_19:1-7. Admonitions to meekness and tenderness as they are to be manifested especially toward the poor.—Better is a poor man that walketh in his integrity than he that is perverse in speech and is a fool. The “crooked in lips” (comp. the crooked or perverse in heart, Pro_11:20; Pro_17:20) is here doubtless the proud man who haughtily and scornfully misuses his lips; for to refer the expression to strange and false utterances is less natural on account of the antithesis to “the poor” in clause a. The ideas contrasted are on the one hand that of the “poor” and therefore humble, and “perverse of lips,” and on the other hand the predicates to these conceptions, “walking in innocence,” and the “fool” (i.e., foolish and ungodly at the same time, the direct opposite of humble innocence). There is therefore no need of substituting some such word as עָֹשִׁיר (rich, mighty) for כְּסִיל (the fool), as the Syr., Vulg. and Hitzig do, nor yet of conceiving of the fool as the “rich fool,” as most of the later interpreters judge. Pro_28:6, where, with a perfect identity in the first clauses, the “rich” is afterward mentioned instead of the “fool,” cannot decide the meaning of this latter expression, because the second member differs in other respects also from that of the proverb before us, “his ways” being mentioned instead of “his lips.”

Pro_19:2. Where the soul hath no knowledge there likewise is no good. גַם, also, stands separated by Hyperbaton from the word to which it immediately relates, as in Pro_20:11 (see remarks above on Pro_13:10); the “not-knowing” of the soul, is by the parallel “of hasty foot,” in clause b, more exactly defined as a want of reflection and consideration; the soul finally, is here essentially the desiring soul, or if one chooses, the “desire,” the very longing after enjoyment and possession (comp. Pro_13:2; Pro_16:26). So likewise “he that hasteth with his feet” is undoubtedly to be conceived of as one striving fiercely and passionately for wealth; comp. the “hasting to be rich,” Pro_27:20, and also 1Ti_6:9-10.

Pro_19:3. The foolishness of man ruineth his way. The verb סַלֵּף is not “to make rugged or uneven” (Umbreit, Elster) but præcipitare, “to hurl headlong, throw prostrate, bring suddenly down,” which is its ordinary meaning; comp. Pro_13:6; Pro_21:12. The verb in clause b is to rage, to murmur, i.e., here to accuse Jehovah as the author of the calamity; comp. Exo_16:8; Lam_3:39; Sir_15:11 sq.

Pro_19:4. Comp. Pro_14:20; also, below, Pro_19:6 sq.—But the poor is parted from his friend, that is, because the latter wishes to have no further acquaintance with him, separates his way wholly from him; comp. Pro_19:7, b.

Pro_19:5. A false witness shall not go unpunished; comp. Pro_17:5, and for the expression “uttereth or breatheth out lies” in clause b, comp. Pro_6:19; Pro_14:5. The entire proverb occurs again in Pro_19:9, literally repeated as far as the “shall not escape” at the conclusion, for which in the second instance there appears “shall perish.” Hitzig it is true proposes also the exchange for the phrase “he that speaketh lies” in 9, b, “he that breatheth out evil;” but the LXX can hardly be regarded as sufficiently reliable witnesses for the originality of this divergent reading.

Pro_19:6. Many court the favor of the noble, lit. “stroke the face,” i.e., flatter him (Job_11:19) who is noble and at the same time liberal, him who is of noble rank (not precisely “a prince” in the specific sense, Elster) and at the same time of noble disposition, comp. Pro_17:7; Pro_17:26. If accordingly the “noble” expresses something morally valuable and excellent, the “gift” in clause b cannot express anything morally reprehensible, but must rather be employed in the same good sense as in Pro_18:16. “The man of a gift” will therefore be the generous, he who gives cheerfully, and the “aggregate” or “mass” of friends (כָּל־הָרֵעַ) whom he secures by his gifts, will be lawfully gained friends and not bribed or hired creatures. The right conception is expressed as early as the translation of the Vulg., while the LXX, Chald. and Syr., embodying the common assumption which finds in the verse a censure of unlawful gifts for bribery, go so far as to read כָּל־הָרָע “every wicked man” (πᾶς ὁ κακὸς, etc.).

Pro_19:7. Comp. Pro_19:4, b.—How much more do his acquaintance withdraw from him. מֵרֵעַ (comp. remarks on Pro_12:26) we shall be obliged to take here as an abstract with a collective sense (“his friendship”= his friends), for only in this way is the plural of the verb to be explained (for which Hitzig arbitrarily proposes to write יִרְחַק).—He seeketh words (of friendship)—and there are none. In some such way as this we must explain the third clause, with which this verse seems remarkably enriched (comp. Umbreit and Elster on the passage); the K’thibh is to be adhered to, [so Bött. II., p. 60, n. 4) which evidently gives a better meaning than the K’ri, לוֹ ה׀ in interpreting which so as to conform to the context expositors have vainly labored in many ways (e.g. Ewald: “he that seeketh words, to him they belong;” in like manner Bertheau).—The LXX instead of this third clause, which does indeed stand in an exceptional form, like the fragmentary remnant of a longer proverb, have two whole verses; the second of these: ὁ πολλὰ κακοποιῶν τελεσιουργεῖ κακίαν, ὅς δὲ ἐρεθίζει λόγους, οὐ σωθήσεται [“he that does much harm perfects mischief; and he that uses provoking words shall not escape:” Brenton’s Transl. of the LXX], seems at least to come tolerably near to the original sense of the passage. Hitzig through several emendations obtains from this the sense

“He that is after gossip hatcheth mischief,

hunting after words which are nothing.”

Others, as Bertheau, e.g., infer from the οὐ σωθήσεται of the LXX, that the original text instead of לֹא חֵמָּה (they are not) exhibited לֹא יִמָּלֵט (shall not escape), but they supply no definite proof that this is original. At any rate we must conclude that our present text is defective, inasmuch as verses of three members in the main division of the Book of Proverbs which is now before us occur nowhere else. (This is otherwise, it is true, in Division I.; see remarks above on Pro_7:22-23, and also in the supplement of Hezekiah’s men: Comp. Introd., § 14).

2. Pro_19:8-17. Further admonitions to mildness, patience, pity, and other prominent manifestations of true wisdom.—He that getteth understanding (comp. Pro_15:32) loveth his soul; comp. the opposite, Pro_8:36; Pro_29:24. For the construction of the predicate לִמְצֹא טוֹב in clause b compare notes on Pro_18:24; for the expression of Pro_16:20, etc.

Pro_19:9. Comp. notes on Pro_19:5.

Pro_19:10. Luxury becometh not the fool. Comp. Pro_17:7; Pro_26:1; and for clause b, Pro_30:22; Ecc_10:7; Sir_11:5.—Inasmuch as luxury naturally and originally belongs only to princes and the like exalted personages, clause b stands as the climax of a. That “servants rule over princes” will, it is true, not readily occur among common slaves in their relation to their masters; it may however the more easily happen at the courts of oriental despots, who frequently enough exalt their favorites of humble rank above all the nobles of the realm.

Pro_19:11. The discretion of a man delayeth his anger, makes him patient, lit. “lengthens, prolongs his anger,” [in the sense of defers rather than extends it; his patience is what is “lengthened out” and not his passion]; comp. Isa_48:9, as well as Pro_14:17, above, in regard to impatience as the token of a fool.—And his glory is to pass over transgression, lit., “to go away over transgression,” comp. Mic_7:18.

Pro_19:12. Roaring like that of a lion is the wrath of a king; comp. Pro_26:2; also Pro_16:14; Pro_28:15. With the figure of the sweetly refreshing dew in clause b compare Pro_16:15; Psa_72:6.

Pro_19:13. A foolish son is stroke upon stroke to his father. The plural “troubles, calamities,” expresses the repetition, the succession of many calamities; Umbreit and Hitzig therefore will translate “ruin upon ruin;” comp. also Ziegler “a sea of evils.”—And the brawling of a wife is a continual dropping; for this latter phrase see also Pro_27:15; a pertinent figure, reminding of the distilling of the dew in 12, b, although contrasted with it in its impression. The scolding words of the bad wife are as it were the single drops of the steady rain, as her perpetual temper pours itself out.

Pro_19:14. Comp. Pro_18:22, and the German and English proverb according to which “marriages are made in heaven” [“a proverb which,” says Archbishop Trench, “it would have been quite impossible for all antiquity to have produced, or even remotely to have approached”].

Pro_19:15. Slothfulness sinketh into torpor; lit., “causeth deep sleep to fall” (comp. Gen_2:21), brings upon man stupor and lethargy; comp. Pro_6:9-10.—With clause b compare Pro_10:4; Pro_12:23.

Pro_19:16. With clause a comp. Pro_16:17; Ecc_8:5.—He that taketh no heed to his ways shall die.—See critical notes.

Pro_19:17—With clause a compare Pro_14:31; with b, Pro_12:14; with the general sentiment (which appears also in the Arabic collection of Meidani), Ecc_11:1; Mat_25:40; Luk_6:30-35.

3. Pro_19:18-21. Admonition to gentleness in parents and children, with respect to the work of education.—Correct thy son while there is still hope,—that is, that he may reform and come to the true life. This last phrase “while there is hope” appears also in Job_11:18; Jer_31:16 sq.—With b compare Pro_23:13. [Rueetschi calls attention to the deep import of this second clause, ordinarily misunderstood. It is not a caution against excess of severity, but against the cruel kindness that kills by withholding seasonable correction. He suggests as further parallels Pro_13:24; Pro_3:12; Pro_22:15; Sir_30:1.—A.]

Pro_19:19. A man of great wrath suffereth punishment.—One “great of wrath” is one who has great wrath (Dan_11:44; 2Ki_22:13); comp. Jer_32:19 : “One great in counsel.”—For if thou wardest it off thou must do it again.—For this use of חִצִּיל, lit., “deliver,”—with reference to the ruinous action of angry and contentious men specifically to “avert or ward off” (Hitzig), comp. 2Sa_14:6. [But this very passage favors more the common rendering; for the object is personal, which requires the meaning “take away, i.e., deliver,” while the rendering preferred by Z. and Hitzig demands for the object the עֹנֶשׁ, punishment, of clause a. De W., B., N., S., M., W. agree with this view, while K. supports the general idea of Z.—A.] The last phrase can express only the idea that such an interposition must be frequently repeated, and therefore that in spite of all efforts to the contrary the wrathful man must still at last fall into calamity and punishment. The entire verse accordingly gives a reason for the dissuasion in Pro_19:18 against too violent passion in the correction of disobedient children [but see the supplementary note in regard to the true meaning of clause b]; yet this is not done in any such way that the “thou must do it again” would refer to frequent corrections, and so to the sure prospect of real reformation, as many of the older expositors maintain.

Pro_19:20. Comp. Pro_12:15. Afterward—lit., in thy future, comp. Job_3:7; Job_42:12.

Pro_19:21 gives the constant direction toward God which the wise conduct of the well trained son must take during his later life. Comp. Pro_16:1; Pro_16:9.

4. Pro_19:22-29. Miscellaneous admonitions, relating especially to humanity, truthfulness, the fear of God, etc.—A man’s delight is his beneficence.—חֶסֶד (comp. note on Pro_3:3) is here to be taken in the sense of the active manifestation of love, or charitableness, for it is not the loving disposition, but only its exhibition in liberal benefactions and offerings prompted by love to others, that can be the object of man’s longing, desire or delight: [Fuerst renders “Zier,” ornament, honor.] Comp. Act_20:35 : “It is more blessed to give than to receive.” With this conception of clause a the preference expressed in b best corresponds,—that of the poor and lowly to the “man of lies,” i.e., the rich man who promises aid, and might give it, but as a selfish, hard-hearted man, still fails to render it.—The LXX and Vulg. deviate somewhat in the first clause from the literal rendering of the original. From their readings, which moreover differ somewhat the one from the other, Hitzig has by combination reached what he represents as the original meaning: “From the revenue (?) of a man comes his kind gift.”

Pro_19:23. With a compare Pro_14:27.—One abideth satisfied and cannot be visited of evil,—because Jehovah does not suffer such as fear Him to hunger (Pro_10:3), but in every way protects, promotes and blesses them (Pro_10:29; Pro_14:26; Pro_18:10, etc.). The subject of the verbs in clause b is strictly the possessor of the fear of God, the devout man.

Pro_19:24. The slothful thrusteth his hand in the dish, etc.—An allusion to the well-known method of eating among Oriental nations, which needs no knife and fork. A similar figure to characterize the slothful is found in Pro_12:27. Compare also the proverb in Pro_26:15, which in the first half corresponds literally with the one before us.

Pro_19:25. Smite the scorner and the simple will be wise.—Since the scorner, according to Pro_13:1 (see notes on this passage), “heareth not rebuke,” but is absolutely irreclaimable, the simple who “becometh wise” in view of the punishment with which the other is visited, will be such a one as is not yet quite a scorner, but is in danger of becoming so, and therefore must be deterred by fear of the penalty. In contrast with this “simple” one who walks in the right way only by constraint (comp. remarks on Pro_1:4), the “man of understanding,” he who is really prudent, learns at once on mere and simple reproof, because he has in general finer powers to discriminate between good and evil (Heb_5:14), and has moreover a reliable tendency to good.

Pro_19:26. He that doeth violence to his father.—The verb שִׁדֵּד signifies “to assail violently, roughly, to misuse,” as in Pro_14:15; Psa_17:9.—הִבְרִיחַ is then “to cause to flee, thrust or chase away.”—With b compare Pro_13:5; with מֵבִישׁ in particular Pro_10:5.

Pro_19:27. Cease, my son, to hear instruction to depart from the words of wisdom.—Two conceptions are possible: 1) The “instruction” is that of wisdom itself, and therefore a good, wholesome discipline that leads to life; then the meaning of the verse can be only ironical, presenting under the appearance of a dissuasion from discipline in wisdom a very urgent counsel to hear and receive it (so Ewald, Bertheau, Elster). [To call this “ironical” seems to us a misnomer. “Cease to hear instruction only to despise it.” What can be more direct or literally pertinent? Cease to hear “for the departing,” i.e., to the end, with the sole result of departure.—A.] 2) The “instruction” is evil and perverted, described in clause b as one that causes departure from the words of wisdom. Then the admonition is one seriously intended (thus most of the old expositors, and Umbreit [W., H., N., S., etc.]). We must choose for ourselves between the two interpretations, although the connection in which the proverb stands with the preceding verse seems to speak decidedly for the former of the two.

Pro_19:28. A worthless witness scoffeth at judgment—i.e., by the lies which he utters.—And the mouth of the wicked devoureth mischief,—i.e., mischief is the object of his passionate desire; it is a real enjoyment to him to produce calamity; he swallows it eagerly as if it were a sweet fruit (Job_20:12; Isa_28:4): he “drinketh it in like water” (Job_15:16). Thus apprehended the expression “to devour mischief or wrong” has nothing at all offensive in it, and we do not need either with the Chaldee (comp. Geier, etc.) to get rid of it by exchanging the idea of “devouring” for that of “uttering,” or in any other way; nor with Hitzig (following the LXX) to read instead of “mischief” (אָוֶן) “justice (דִּין), and to translate accordingly “and the mouth of the wicked devoureth justice.”

Pro_19:29. Judgments are prepared for scorners and stripes for the back of fools.—The “scorners” are quite the same as the “fools,” as the first clause of Pro_19:25 shows; and the “stripes” (the term the same as in Pro_18:6) are a special form of “judicial penalties or judgments.” The verse as a whole, with which Pro_14:3; Pro_26:3 should be compared, stands in the relation of an explanation to the preceding, especially to the idea that the wicked eagerly devours calamity. [Their eagerness is not forgotten by a just God, and fitting judgments await them.—A.]

DOCTRINAL, ETHICAL, HOMILETIC AND PRACTICAL

In the considerably rich and varied contents of the chapter, that which stands forth most conspicuously as the leading conception and central idea is the idea of the gentleness and mildness to be manifested in intercourse with one’s neighbors. Gentleness and an humble devotion, ready even for suffering, man ought to exhibit first of all toward God, against whom it is not proper to complain even in calamity (Pro_19:3), who is in all things to be trusted (Pro_19:14; Pro_19:17), according to whose wise counsels it is needful always to shape the life (Pro_19:21), and in whose fear one should ever walk (Pro_19:23). Not less is a gentle demeanor a duty for the married in their mutual intercourse (Pro_19:13-14); for parents in the training of their children (Pro_19:18-19; Pro_19:25); for children toward their parents (Pro_19:20; Pro_19:26): for the rich in dispensing benefactions among the poor (Pro_19:1; Pro_19:4; Pro_19:7; Pro_19:22); for rulers and kings toward their subjects (Pro_19:12; comp. Pro_19:6; Pro_19:10); for men in general in their intercourse with their neighbors (Pro_19:11; comp. Pro_19:19; Pro_19:27-28). By far the larger number of the proverbs in the chapter are therefore arranged with reference to this leading and underlying conception of gentleness; the whole presents itself as a thorough unfolding of the praises and commendations of meekness in the New Testament, which are well known; e.g., Mat_5:5; Jam_1:20-21.—Only some single proverbs are less aptly classified in this connection, such as the warning against hasty, inconsiderate, rash action (Pro_19:2); that against untruthfulness (Pro_19:9; Pro_19:28); against slothfulness (Pro_19:15; Pro_19:24); against folly and a mocking contempt of the holy (Pro_19:8; Pro_19:16; Pro_19:29). And yet these interspersed sentences of a somewhat incongruous stamp do not by any means essentially disturb the connection of the whole which is maintained and ruled by the fundamental idea of gentleness.

Therefore we may very suitably, in the homiletical treatment of the chapter as a whole, take this as the general subject: The praise of meekness, as it is to be exhibited, 1) in respect to God, by the quiet reception of His word (Jam_1:21), and bringing forth fruit with patience (Luk_8:15): 2) in relation to one’s neighbors, by humility, obedience, love, compassion, etc.—Comp. Stöcker: Against contempt of poor neighbors: 1) Dissuasion from this peculiarly evil fruit of wrath and uncharitableness (Pro_19:1-15); 2) enumeration of some of the chief means to be used against wrath in general (remedia, s. relinacula iræ, Pro_19:16-29).—Wohlfarth: On contempt of the poor, and the moderation of anger.

Pro_19:1-7. Geier (on Pro_19:1): To the pious poor it may impart a strong consolation, that notwithstanding their poverty they are better esteemed in the sight of God than a thousand ungodly and foolish rich men.—Berleburg Bible (on Pro_19:1): He who has nothing that is his own, who accounts himself the poorest of all men, who sees nothing good in himself, and yet with all this stands in the uprightness of his heart and in all simplicity, is far more pleasing to God than the souls that are rich in endowments and in learning, and yet despise and deride the simple.—Starke (on Pro_19:4): Art thou forsaken by thy friends, by father and mother, by all men, be of good comfort! if it be only on account of goodness, God will never forsake thee.—(On Pro_19:6-7): We often trust in men more than in God, but find very often that this hope in men is abortive, and is brought to shame.—[Robert Hall (on Pro_19:2): Sermon on the advantages of knowledge to the lower classes.—T. Adams (on Pro_19:4): Solomon says not the rich man, but riches; it is the money, not the man, they hunt.]

Pro_19:8-17. [Muffet (on Pro_19:8): Every one hath a heart, but every one possesseth not his heart. He possesseth his heart that, furnishing it with knowledge of the truth, holdeth his heart firm and fast therein, not suffering his courage to fail, nor losing that good possession which he hath gotten.—Chalmers (on Pro_19:10): With all the preference here expressed for virtuous poverty—the seemliness of rank and the violence done by the upstart rule of the lower over the higher, are not overlooked.]—Melanchthon (on Pro_19:10): The ungoverned and uneducated are in prosperous conditions only the more insolent and base, as, e.g., Rehoboam, when he became king, Alexander the Great after his great victories, etc.—Tübingen Bible (on Pro_19:11): It is great wisdom to bear injustice with patience, and to overcome and even to gain over one’s persecutors with benefits, 1Pe_2:19; Mat_5:44 sq.—(On Pro_19:13-14): God’s wise providence manifests itself very specially in the bestowal of good and pious partners in marriage.—Von Gerlach (on Pro_19:17): The poor the Lord regards as specially His own, and therefore adjusts those debts of theirs which they cannot pay.—Berleb. Bible: With that which the righteous man dispenses in benefactions to the poor, he is serving God in his counsels with respect to men.—[Lord Bacon (on Pro_19:11): As for the first wrong, it does but offend the law; but the revenge of that wrong putteth the law out of office. Certainly, in taking revenge a man is but even with his enemy, but in passing it over he is superior.—Trapp (on Pro_19:11): The manlier any man is, the milder and readier to pass by an offence. When any provoke us we say, We will be even with him. There is a way whereby we may be not even with him, but above him, and that is, forgive him.—Arnot: The only legitimate anger is a holy emotion directed against an unholy thing. Sin, and not our neighbor, must be its object; zeal for righteousness, and not our own pride, must be its distinguishing character.—Muffet (on Pro_19:17): The Lord will not only pay for the poor man, but requite him that gave alms with usury, returning great gifts for small. Give, then, thy house, and receive heaven; give transitory goods, and receive a durable substance; give a cup of cold water and receive God’s Kingdom.—W. Bates: As there are numerous examples of God’s blasting the covetous, so it is as visible He prospers the merciful, sometimes by a secret blessing dispensed by an invisible hand, and sometimes in succeeding their diligent endeavors in their callings.]

Pro_19:18-21. Tübingen Bible: Cruelty to children is no discipline. Wisdom is needful, that one in the matter of strictness may do neither too much nor too little to them.—Zeltner: Too sharp makes a notched edge, and too great strictness harms more than it helps, not only in the discipline of children, but in all stations and relations.—Starke (on Pro_19:21): God is the best counsellor. Who ever enters upon His cause with Him must prosper in it.—[J. Foster: The great collective whole of the “devices” of all hearts constitutes the grand complex scheme of the human race for their happiness. Respecting the object of every device God has His design. There is in the world a want of coalescence between the designs of man and God; an estranged spirit of design on the part of man. God’s design is fixed and paramount, and “shall stand.”]

Pro_19:22-29. Melanchthon (on Pro_19:25): Not all, it is true, are improved by the warning example of the correction which comes upon the wicked, but some, that is, those who are rational and not insane, those who hearken to admonition and follow it.—Starke (on Pro_19:25): The final aim of all penalty should be the improvement as well of him who is punished as of others who may there see themselves mirrored—(On Pro_19:26): He who would not experience shame and sorrow of heart from his children, let him accustom them seasonably to obedience, to the fear of God and reverence—J. Lange: God’s word is the right rule and measure of our life. Whosoever departs from this, his instruction is deceitful and ruinous.—Hasius (on Pro_19:29): Every sin, whether great or small, has by God’s ordinance its definite penalty. Happy he who recognizes this, and knows how to shun these punishments.

[Bp. Hall (on Pro_19:22): That which should be the chief desire of a man is his beneficence and kindness to others; and if a rich man promise much and perform nothing, a poor man that is unable either to undertake or perform is better than he.—Arnot: A poor man is better than a liar; a standard has been set up in the market place to measure the pretences of men withal, and those who will not employ it must take the consequences.—Chalmers (on Pro_19:23): Religion may begin with fear, but will end in the sweets and satisfactions of a spontaneous and living principle of righteousness.—Bp. Sherlock (on Pro_19:27); Since the fears and apprehensions of guilt are such strong motives to infidelity, the innocence of the heart is absolutely necessary to the freedom of the mind. We must answer for the vanity of our reasonings as well as the vanity of our actions, and if we take pains to invent vain reasoning to oppose to the plain evidence that God has afforded us of His being and power, and to undermine the proofs and authority on which religion stands, we may be sure we shall not go unpunished.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

CHAPTER 19:1-19 Further Proverbs on Personal Instruction

One may be poor, but walking in integrity, he is far ahead of him who is perverse in his lips and is a fool. Then we find proverbs about fretting against the Lord; warning against false witness and speaking lies and other matters. We call special attention to Pro 19:12.

The King’s wrath is as the roaring of a lion.

But his favour is as dew upon the grass.

It may be applied to Him who is The Lamb of God and also the Lion of the tribe of Judah. Some day He will roar in His displeasure and manifest the wrath, so well deserved by the world. But even then His grace will be revealed, for in wrath He will remember mercy, the mercy promised to Israel. “I will be as the dew unto Israel; he shall grow as the lily, and cast forth its roots as Lebanon” Hos 14:5).

We then read of a foolish son, a contentious wife, concerning houses and riches, a prudent wife. There is a warning against slothfulness, and exhortation to keep the commandments and to pity the poor, for giving to the poor means lending to the Lord. The son is to be chastened as long as there is hope and a warning against sinful wrath. This verse marks the end of this section of proverbs.

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

19:1 It is better to be . . . honest, though poor, because wealth gained by dishonest means is short-lived (10:2) and will not preserve one from harm (11:4; see also 15:16-17; 16:8, 16; 17:1; 22:1; 28:6).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

CHAPTER XIX

The worth of a poor upright man. Riches preserve friends. False

witnesses. False friends. A king's wrath. The foolish son. The

prudent wife. Slothfulness. Pity for the poor. The fear of the

Lord. The spendthrift son. Obedience to parents.

NOTES ON CHAP. XIX

Verse 1. Better is the poor] The upright poor man is always to be preferred to the rich or self-sufficient fool.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

XIX.

(1) Perverse in his lips.—One who distorts the truth; translated “froward” in Pro_4:24. That a rich man is here intended appears likely from the parallel passage in Pro_28:6.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

1. a fool] We are left to read in the word rich, from the contrast implied by the parallelism: upright poverty is better than perverse folly, by whatever advantages of wealth, of birth, or of rank, it may be accompanied. The proverb recurs, with variations, Pro_28:6.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Rich, is not in Hebrew, Septuagint, Complutensian, or St. Jerome. (Calmet) --- But as there is not antithesis between a poor man and a fool, it ought to be inserted, as it is in the Syriac, which reads, "than he who is perverse in his ways, though he be rich." The Manuscript 2 confirms "ways." (Kennicott)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

That walketh in his integrity; who is upright in his words and actions.

That is perverse in his lips; that useth to speak wickedly, which proceeds from a wicked heart, and is usually attended with an evil life.

Is a fool; is a hypocrite, or a wicked man, for this is opposed to the upright man in the former clause; yea, though he be rich, which is implied from the same clause.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

1. Fool] read, 'rich' (Pro_28:6).

2. Read, 'Also, desire without knowledge,' etc. Desires must be controlled by knowledge. The hasty in action will miss his mark. 'While the discreet advise, the fool doth his business.'

3. Perverteth] RV 'subverteth.' It is his own fault, yet he blames God for it.

6. Great nobles and great donors are always sought after.

10. Delight] RV 'delicate living.' He cannot appreciate refinement. Slaves have often risen to great power in the East: the danger is that they may become like the Felix of Acts 23, who was said to exercise royal power with a slave's disposition.

13. The Arabic proverb is, 'Three things render a house uninhabitable —tak (rain leaking through), nak (a wife's nagging), and bah (bugs).'

17. 'So much hast thou of thy hoard

As thou gavest to thy Lord

Only this will bring thee in

Usance rich and free from sin:

Send thy silver on before,

Lending to His sick and poor.

Every curhem dropped in alms

Touches Allah's open palms,

Ere it falls into the hands

Of thy brother.'

18. RV '.. seeing there is hope, And set not thy heart on his destruction.' Not to discipline is to destroy.

19. Attempt to soothe him, and he will rage the more.

22. 'Words are as breath, and will is all.' Only the intention counts (Pro_23:6-8; Mar_12:42; 2Co_8:12).

24. RV 'The sluggard burieth his hand in the dish,' etc.: the allusion is to the large dish in the centre into which all dip (Mar_14:20).

28. De voureth] i.e. gulps down greedily.

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

1. Perverse in his lips — Crooked in speech; the opposite of straightforward, honest. Compare Proverbs 9:20; Pro_17:20. The fool here is generally supposed to be rich, but Zockler thinks otherwise. Compare Pro_28:6. The latter clause might be rendered: “For he is a fool,” or, “As such a fool,” (Miller,) that is, the man of perverse lips, who is in the habit of uttering wicked and mischievous words that pervert men from the right.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Better is the poor that walkth in his integrity. The word for "poor" is, here and in vers. 7, 22, rash, which signifies "poor" in opposition to "rich." In the present reading of the second clause, than he that is perverse in his lips, and is a fool, there seems to be a failure in antithesis, unless we can understand the fool as a rich fool. This, the repetition of the maxim in Pro_28:6 ("Than he that is perverse in his ways, though he be rich"), would lead one to admit. The Vulgate accordingly has, Quam dives torquem labia sua, et insipiens, "Than a rich man who is of perverse lips and a fool." With this the Syriac partly agrees. So that, if we take this reading, the moralist says that the poor man who lives a guileless, innocent life, content with his lot, and using no wrong means to improve his fortunes, is happier and better than the rich man who is hypocritical in his words and deceives others, and has won his wealth by such means, thus proving himself to be a fool, a morally bad man. But if we content ourselves with the Hebrew text, we must find the antithesis in the simple, pious, poor man, contrasted with the arrogant rich man, who sneers at his poor neighbour as an inferior creature. The writer would seem to insinuate that there is a natural connection between poverty and integrity of life on the one hand, and wealth and folly on the other. He would assent to the sweeping assertion, Omnis dives ant iniquus aut iniqui heres, "Every rich man is either a rascal or a rascal"s heir.

Poverty and integrity.

I IT IS POSSIBLE FOR POVERTY TO BE FOUND WITH INTEGRITY. We do not always see integrity leading to wealth. Circumstances may not open up an opportunity for attaining worldly prosperity. Illicit "short cuts" to riches may be within the reach of a person who refuses to use them on grounds of principle. A man may be honest and yet incapable, or he may refuse to pursue his own advantage, preferring to devote his energies to some higher end. No one has a right to suppose that God will interfere to heap up riches for him on account of his integrity. He may be upright, and yet it may phase God that he shall also be poor.

II IT IS POSSIBLE FOR INTEGRITY TO BE FOUND WITH POVERTY. We now approach the subject from the opposite side. Here we first see the poverty, and we then find. that there is no reason why the character should be low because the outside circumstances are reduced. There is no more vulgar or false snobbishness than that which treats poverty as a vice, and assumes that a shady character must be expected with shabby clothes. We sometimes hear the expression, "Poor but honest," as though there were any natural antithesis between the two adjectives! It would be quite as just to think of an antithesis between wealth and uprightness. But experience shows that no one section of society holds a monopoly of virtue.

III WHEN INTEGRITY AND POVERTY ARE FOUND TOGETHER, THE ONE IS A CONSOLATION FOR THE OTHER. It may be said that a hungry man cannot feed upon his honesty. But when pressing wants are supplied, it is possible to endure a considerable amount; of hardship if a person is conscious of being upright and true. The sturdy independence of the honest man wilt lift him out of the shame of penury. If he feels that he is walking in the path of duty, he will have a source of strength and inward peace that no wealth can bestow. The gold of goodness is better than the guineas of hoarded wealth.

IV INTEGRITY WITH ANY EXTERNAL DISADVANTAGES IS BETTER THAN CORRUPTION OF CHARACTER WITH ALL POSSIBLE WORLDLY PROFIT. Here is the point of the subject. It is not affirmed that poverty is good in itself the natural instincts of man lead him, endeavour to escape from it as an evil It is not even asserted that it is right for upright men to be poor, for surely cue would desire that the power of wealth should be in the hands of those people who would use it most justly. But when we have to compare integrity joined to the disadvantages of poverty with an unworthy character in no matter what circumstances, the infinite superiority of metal to material worth should lead us to prefer the former. In higher regions, the Christian character is itself a source of blessedness, whatever be the condition of the outer life. Character and conduct are the essentials of life; all other things are but the accidents.

HOMILIES BY E. JOHNSON Vers. 1-7. The lowly and gentle life.

He who is truly humble before his God will be sweet, kind, and peaceable in his relations to men.

I THE ATTRIBUTES OF THIS LIFE. (Vers. 1-3)

1. It is the life of innocence, in the seeking to have a conscience "void of offence toward God and toward men." This makes poverty rich and privation blessed, for the kingdom of heaven is for such. The consciousness of being dear to God is the true wealth of the soul; the sense of being alienated from him darkens and distresses even amidst wealth and luxury. In addition to this, let us recollect the paradox of the apostle, "Poor, yet making many rich." It is such lives that have indeed enriched the world.

2. It is the life of thoughtfulness.

3. It is the life of content.

II ITS TRIALS AND CONSOLATIONS.

1. It often incurs the coldness of the world (ver. 4). A man who goes down in the scale of wealth finds, in the same degree, the circle of ordinary acquaintances shrink.

2. But there is consolation a sweetness even in the heart of this bitter experience, for the soul is thrown the more entirely upon God. When friends, when even father and mother forsake, the Lord takes up. Deus meus et omnia! We are naturally prone to rely more upon man than upon God; and have to rewrite upon our memories the old biblical maxim, "Put not your trust in man." Poverty may separate us from so called friends, but "who shall separate us from the love of Christ?

III THE REPULSIVE CONTRAST TO THIS LIFE. A victim of vice and moral poverty amidst outward wealth.

1. Folly and untruth. (Ver. 1) The words and the thoughts are interchangeable. The godless, selfish rich man"s life is a living lie. The outward parts of Dives and Lazarus are in the sight of Heaven reversed.

2. Thoughtless rashness. (Ver. 2) The "making haste to be rich," so strong a passion of our day, may be chiefly thought of. But any excessive eagerness of ambitious desire, or sensual pleasure which blinds the soul to thought, and indisposes for serious reflection, comes under this head. But the unreflective life is neither safe nor happy. It is to such thoughtless ones the solemn warning comes, "Thou fool! thy soul shall be required of thee.

3. Murmuring discontent. (Ver. 3) The source of the vicious kind of discontent is a conscience at war with itself, and perversely mistaking the true nature of the satisfaction it needs. The "Divine discontent" which springs from the sense of our inward poverty carries in it the seed of its own satisfaction. It is the blessed hunger and thirst which shall be fed.

4. False social relations. (Ver. 4) Of the friends made by riches it is true that "riches harm them, not the man" (Bishop Hall). And the great man lives amidst illusions; and, in moments of insight, doubts whether among the obsequious crowd there be a heart he can claim as his own. In such an atmosphere, false witness and lies, in all their forms of scandal, slander, destruction, spring up (ver. 5). It is a hollow life, and the fires of judgment murmur beneath it. Yet the fulsome flattery which rises like a cloud of incense before the rich man, and the throng of easily bought "friends," still hide from him the true state of the case. Well may Divine Wisdom warn of the difficulty which attends the rich man"s entrance into the kingdom. Here there are great lessons on compensation. God hath set the one thing over against the other, to the end that we should seek nothing after him. (Ecc_7:14) The gentle and humble poor may convert their poverty into the fine gold of the spirit; while the rich man too dearly buys "position" at the expense of the soul. J.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

1 Better is the poor that walketh in his integrity, than he that is perverse in his lips, and is a fool.†a

POVERTY is never a disgrace, except when it is the fruit of ill-conduct. But when adorned with godly integrity, it is most honourable. Better is the poor man, than he whom riches lift up in his own eyes, and he is given up to his perverseness and folly. (Pro 28:6 .) Often man puts under his feet those, whom God lays in his bosom. He honours the perverse for their riches, and despises the poor for their poverty. ’But what hath the rich, if he hath not God? And what is a poor man, if he hath God? Better be in a wilderness with God, than in Canaan without him.’†1 Was not Job on the dunghill, walking in his integrity, better than ungodly Ahab on the throne? (Job 2:7-8 .) Was not Lazarus in his rags better than Dives with his "fine linen and sumptuous fare"? (Luk 16:19-21 .) Calculate wisdom by God’s standard, who judges not by station, but by character. Estimate things in the light of eternity. How soon will all accidental distinctions pass away, and personal distinctions alone avail! Death will strip the poor of his rags, and the rich of his purple, and bring them both "naked to the earth, from whence they came." (Job 1:21 . Ecc 12:7 .) Meanwhile let us hear our Lord’s voice to his despised people — "I know thy poverty; but thou art rich." (Rev 2:9 .) How glorious the stamp upon the outcast professors walking in their integrity — "Of whom the world was not worthy"! (Heb 11:37-38 .) For such is prepared "the honour that cometh from God only" — his seal, his smiles, and his everlasting crown.

Footnotes:

†a This and the following verse are omitted in LXX.

†1 Bishop Reynolds on 1Ti 6:17-19 .

Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.

v. 1. Better is the poor that walketh in his integrity, in innocence of heart and righteousness of conduct, than he that is perverse in his lips, full of malice in his speech, and is a fool, for his riches will not save him from this condemnation.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Pro 19:2

The evils of ignorance compared with the evils of blindness.

I. To be blind is, first, to be destitute of the pleasure of the enjoyment of light, and to be afflicted with the pain of darkness. What sunlight and the want of it are to the body, such are knowledge and the want of it to the mind.

II. Just as the blind man is insensible to the beauties of colour and form, and has no share in the pleasures which others derive from the sight of the rainbow, for instance, or the starry firmament, or the flowery meadow, or the smiling infant; so is the ignorant man insensible to the beauties of knowledge, and has no share in that refined pleasure which the man of science and cultivated taste enjoys.

III. A blind man can be but partially employed in business; he is liable to be imposed on; he lives in a state of almost continual apprehension, imagining danger at every sound; and when his alarm is just, he knows not how to escape; though he be put in the right way, he stumbles on the stones, or falls into the ditch, or over the precipice, and is destroyed. An ignorant man is in danger of all this and much more.

IV. Blindness disqualifies a man for giving counsel and direction to others. "If the blind lead the blind, they will both fall into the ditch." So correctly graphic are these words, when applied metaphorically, that it was in relation to the evils of ignorance they were originally used by our Lord. Especially let the pious man reflect how ignorance disqualifies him for pleading the cause of God; let the patriot reflect how it disqualifies him for benefiting his country; let the philanthropist reflect how it disqualifies him for advancing the interests of humanity.

V. The counsel of all wisdom is that we first acquire for ourselves, and that, professing to be benevolent men, we communicate to others that knowledge which is necessary for our own and their well-being for eternity; which will enable us and them to lay up treasure for the heavenly kingdom; that knowledge of God, His Son, that science of salvation, without which all other scholarship and all other science are the emptiest vanity.

W. Anderson, Discourses, p. 280.

References: Pro 19:2.—J. Budgen, Parochial Sermons, vol. i., p. 1. Pro 19:3.—W. Jay, Thursday Penny Pulpit, vol. iii., p. 85. Pro 19:4-15.—R. Wardlaw, Lectures on Proverbs, vol. ii., p. 228. Pro 19:11-19.—W. Arnot, Laws from Heaven, 2nd series, p. 142.

Pro 19:21

The text plainly implies a great disconformity—a want of coalescence between the designs of man and God; an estranged spirit of design on the part of man. And the case actually is so in the world. Many of the designs in men’s hearts are formed independently of God; many in contrariety to Him.

I. Independently of Him. In what proportion of men’s internal devisings may we conjecture that there is any real acknowledgment of God? One in ten? One in twenty? In beginning to entertain the design, there is no question made, Will this be approved by Him? The whole devising and prosecution are in a spirit just as if there were no such thing as providence to aid or defeat.

II. But even this is not the worst: man’s heart entertains many devices in contrariety to God. It can cherish "devices" which must sometimes involve a rebellious emotion of displeasure, almost resentment, that there is a Sovereign Lord, whose counsel shall stand.

III. In adverting to these devices we may observe that the counsel of the Lord is sometimes not to prevent the design taking effect in the first instance. He shows that He can let men bring their iniquitous purposes into effect, and then seize that very effect,—reverse its principle of agency and make it produce immense unintended good.

IV. How important is it, that all the designs of the heart should, in principle, be conformed to the spirit of God’s unalterable counsel; that in all our projects we should be conscientiously and solicitously aiming at a general conformity to His will.

J. Foster, Lectures, 2nd series, p. 300.

References: Pro 19:21-29.—R. Wardlaw, Lectures on Proverbs, vol. ii., p. 254. Pro 19:22.—W. Arnot, Laws from Heaven, 2nd series, p. 147. Pro 20:1.—Ibid., p. 152; R. Wardlaw, Lectures on Proverbs, vol. ii., p. 268. Pro 20:4.—W. Arnot, Laws from Heaven, 2nd series, p. 164; T. Champness, Little Foxes, p. 60; Clergyman’s Magazine, vol. 1., p. 224. Pro 20:5, Pro 20:6.—W. Arnot, Laws from Heaven, 2nd series, p. 170.

The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.

Better is a poor person

"It is better to be a poor person"

who walks in his integrity

This is an idiom. Here walking refers to living. AT: "who lives in his integrity" or "who lives an honest life" (See: Idiom)

is perverse in speech

The word "speech" may be expressed as a verb. AT: "speaks perversely" or "speaks in an evil way" (See: Abstract Nouns)

to have desire without knowledge

This refers to people trying to do something without the knowledge for how to correctly do it. AT: "to work hard without knowing what you are doing" (See: Assumed Knowledge and Implicit Information)

the one who runs too fast misses the path

This speaks of a person doing something too quickly and making mistakes as if running too quickly and missing the path. AT: "the one who acts too quickly makes mistakes" or "the one who acts too quickly makes poor choices" (See: Metaphor)

translationWords

walk

integrity

perverse

fool

know

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.