Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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Adam Clarke's Commentary and Critical Notes on the Bible
Proverbs 19 Introduction
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Pr 19:1-29.
Pr 19:1-29.
1. (Compare
Pr 28:6).
"Rich" for fool here. Integrity is better than riches
(Pr 15:16, 17; 16:8).
The "perverse" man is the rich fool, as contrasted with the poor man who is upright.
Proverbs 19:1-2 are missing in the Septuagint.
Better is the poor - The upright poor man is always to be preferred to the rich or self-sufficient fool.
Better is the poor that walketh in his integrity,.... In the uprightness of his heart before God and men; who is sincere in the worship of God, and in the profession of his name, and walks in all the commandments and ordinances of the Lord blameless; and is upright, harmless, and inoffensive in his conversation with men; and studies to exercise a conscience void of offence to both, and continues herein. A man may be a poor man with respect to worldly things, and yet be rich towards God; may be a truly gracious good man, honest, sincere, and upright in heart and life: and such an one is better
than he that is perverse in his lips, and is a fool; that is, than a rich man, as the Syriac and Vulgate Latin versions supply it, and as the antithesis requires; "that is perverse in his lips", or "whose ways are perverse", as the Syriac version; that acts the deceitful part both by words and actions towards those that are about him, not being honest and plain hearted as the poor man is; and who uses those beneath him very roughly; and concerning oppression speaks loftily, and lets his tongue run both against God in heaven and man on earth, by which he shows he is a fool: for his riches do not give him wisdom; and his words and actions declare he wants it; men may be poor, and yet wise; and a matt may be rich, and yet a fool: or is confident (d); that is, trusts in his riches, and is opposed to a poor man, so R. Saadiah Gaon. This verse and Proverbs 19:2 are not in the Septuagint and Arabic versions.
(d) "confidens divitiis", Cocceii Lexic. col. 384.
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.
Verse 1. - 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 Proverbs 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."
The plur. רעים , Proverbs 18:24, is emphatic and equivalent to רעים רבּים . The group Proverbs 19:1-4 closes with a proverb which contains this catchword. The first proverb of the group comes by שׂפתיו into contact with Proverbs 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, Proverbs 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 Zöckler: 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.
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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.