Proverbs 19 Study Notes

19:1 On poor and integrity, see note at 11:20; on better . . . than proverbs, see note at 15:16-17.

19:2 Zeal is literally “appetite, desire” (Hb nephesh, see note at 13:2-4). Romans 10:2 reinforces this proverb.

19:3 It is the fool’s (Hb ’ewiyl) own fault when foolishness literally “undermines his way” (see note at 13:6), but because he is obstinate (see note at 1:7), he gets angry at God.

19:4 In both cases these are false friends (see note at 18:24; cp. 16:28; 17:9). On wealth, see “possessions” in note at 3:9-10.

19:5 On not go unpunished, see note at 6:27-29. God sees to it that liars will not escape judgment (v. 9; 11:21).

19:6 On “ruler,” see “nobles” in note at 8:15-16. To seek . . . favor is literally “to make the face pleasant.” It is used when an inferior is petitioning a superior, trying to get him to “smile” at him (Ex 32:11; 1Sm 13:12; Jb 11:19; see note at Pr 18:5). This is sometimes done through gifts or offerings (Ps 45:12), which may degenerate into bribery (Pr 15:27). It is better to wait on the Lord (29:26).

19:7 On how much more, see note at 11:31. These friends are like royal advisers (Gn 26:26) or a groom’s attendants (Jdg 14:11,20; 15:2,6).

19:8 On acquires, see note at 4:5-8; on good sense, see notes at 6:30-33; 8:5. If a person loves himself (1Sm 20:17; Mt 22:39; Eph 5:29) he should be open to discipline and should listen to correction so he can acquire good sense and ultimately find success (lit “good”; cp. 15:32; 16:20). The alternative is to harm oneself and love death (8:36).

19:9 This is identical with 19:5 except there the liar “will not escape” and here he perishes, which amounts to the same thing.

19:10 On how much less, see note at 11:31. Not appropriate means “patently wrong”—not suitable or fitting, threatening to the social order (17:7; 26:1; 30:21). However, a wise slave may rightly supplant a wicked prince (see note at 17:2).

19:11 Virtue is literally a “beautiful adornment,” translated “glory” in 20:29. When through insight (see notes at 1:3; 12:8) a person gains patience (see note at 14:29), he gains the admirable capacity to overlook it when someone sins against him (10:12; 17:9; Mt 6:14-15).

19:12 A king in ancient times had great power over his subjects; he could order someone executed (2Sm 1:15; cp. Pr 16:14) or endow him for life (2Sm 9:7).

19:13 Both of these things irritate and frustrate a person. There is an Arabic word related to the Hebrew word for dripping that means “a leaky roof.” Nagging is bitter conflict and discord, strife and dissension, contention and quarreling (21:9,19; 25:24; 27:15; cp. 5:18-19).

19:14 Many things are seen as arising from human activity, but a prudent wife (unlike a nagging wife, v. 13) is truly a gift from God (18:22; 31:10).

19:15 On the connection between laziness . . . sleep, and poverty, see notes at 6:4,6,11; and 24:30-34. In a deep sleep, a person is unaware of what is happening around him (Gn 2:21; 1Sm 26:12).

19:16 Keeps and preserves both come from the Hebrew word shamar. The commands are not just God’s commandments, but instruction from any good source. Also, the mention of his ways probably does not refer directly to God’s ways because God is not mentioned in context. Disregarding one’s own ways has to do with not wanting to watch carefully what one is doing, not taking responsibility—the opposite of making sure that one’s ways are God’s ways (8:32).

19:17 God takes care of those who care for the poor (14:21,31; 22:9; 28:27). The reward (lit “repayment,” related to shalom, “wholeness,” 13:13; 25:22) from God is not necessarily money and will not necessarily come in this life.

19:18 The son who is not disciplined will remain a slacker or a fool and will perish—physically and spiritually. The parent should strive not to let this happen (3:12; 5:23; 13:24; 22:15; 23:13-14; 29:15; Heb 12:5-11). As long as a son is alive, there is hope.

19:19 A person with a hot temper (see note at 14:17) should be left to pay the consequences—it is the only way he will learn.

19:20 On later in life, see “at the end” in note at 5:11.

19:21 Prevail is literally “stand” (cp. “succeed” in 15:22).

19:22 The Hebrew word chesed, generally translated “faithful love,” can also mean fidelity (3:3; 20:6,28) or “kindness” (see 11:17). It is used of the faithful covenant love that God has for his people (Ex 20:6; Dt 7:9; 2Sm 7:15; Ps 23:6; Is 16:5; 54:8; Jr 31:3; see word study at Ps 136). There is a homonym chesed that means “shame.” If every word in the first line is given a negative spin, it reads, “The craving of a human is his shame.” It is better to be a faithful poor person than someone who craves what he does not have and lies to get it.

19:23 See note at 3:22. The second line reads literally “he will spend the night satisfied, without being visited by evil.”

19:24 On bowl and slacker, see note at 26:15.

19:25 On inexperienced, see note at 1:4. The mocker (see note at 1:22) does not learn (13:1; 14:6; 15:12), but the discerning (see note at 1:5) is willing to learn from rebuke (9:8; 28:23).

19:26 According to Duane Garrett, 19:25-20:1 is about the mocker, whose “quintessential act” is to mistreat his parents “because it is a rejection of the most basic form of respect for authority.”

19:27 The Hebrew does not have if; instead, it is sarcastic: “stop listening . . . in order to stray.” To stray is to be lost, stagger, or be misled (5:23; 20:1; 28:10; cp. “disregards his ways” in 19:16). On correction, see “discipline” in note at 1:2.

19:28 The meaning of swallows iniquity is uncertain. Perhaps the wicked person considers sin a tasty morsel. Or perhaps the worthless (see note at 6:12) witness (see note at 12:17) will be forced to “swallow” the consequences of his lies (19:29).

19:29 Judgment is always God’s final punishment; it is never meant for correction. Beatings are potentially corrective, but fools (Hb kesiyl, see note at 1:22) are obstinate and do not change.