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Study this verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Proverbs 19:6–7.
These two verses are a comment upon Pro 19:4, and show, 1. How those that are rich and great are courted and caressed, and have suitors and servants in abundance. The prince that has power in his hand, and preferments at his disposal, has his gate and his ante-chamber thronged with petitioners, that are ready to adore him for what they can get. Many will entreat his favour, and think themselves happy in it. Even great men are humble suppliants to the prince. How earnest then should we be for the favour of God, which is far beyond that of any earthly prince. But, it should seem, liberality will go further than majesty itself to gain respect, for there are many that court the prince, but every man is a friend to him that gives gifts; not only those that have received, or do expect, gifts from him, will, as friends, be ready to serve him, but others also will, as friends, give him their good word. Prodigals, who are foolishly free of what they have, will have many hangers-on who will cry them up as long as it lasts, but will leave them when it is done. Those that are prudently generous make an interest by it which may stand them in good stead; those that are accounted benefactors exercise an authority which may give them an opportunity of doing good, Luk 22:25. 2. How those that are poor and low are slighted and despised. Men may, if they please, court the prince, and the princely, but they may not trample upon the poor and look at them with disdain. Yet so it often is: All the brethren of the poor do hate him; even his own relations are shy of him, because he is needy and craving, and expects something from them, and because they look upon him as a blemish to their family; and then no marvel if others of his friends, that were nothing akin to him, go far from him, to get out of his way. He pursues them with words, hoping to prevail with them by his importunity to be kind to him, but all in vain; they have nothing for him. They pursue him with words (so some understand it), to excuse themselves from giving him any thing; they tell him that he is idle and impertinent, that he has brought himself into poverty, and therefore ought not to be relieved; as Nabal said to David's messengers: "There are many servants now a days that run away from their masters; and how do I know but that David may be one of them?" Let poor people therefore make God their friend, pursue him with their prayers, and he will not be wanting to them.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Delight does not befit a fool, etc. Delight in the Scriptures does not befit a heretic, because he does not know how to use them well; nor does it befit him who is still proven to be a servant of sin to be preferred to the just in the governance of the Church.
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Summary
Proverbs 19:7 presents a stark and sorrowful depiction of the profound social isolation experienced by the impoverished. It observes that even the most fundamental human bonds—those of family and close companionship—tend to dissolve or withdraw in the face of destitution. The verse poignantly highlights the futility of the poor person's desperate attempts to seek connection or assistance, as their pleas are met with absence and indifference, thereby underscoring a devastating sense of abandonment and utter helplessness.
Context
Literary Context
Proverbs 19 is an integral part of the larger collection of Solomonic proverbs (Proverbs 10-22:16), characterized by its didactic two-line sayings that frequently contrast wisdom with folly, righteousness with wickedness, and the consequences of various human choices. This particular chapter delves deeply into themes of justice, wealth, poverty, and the dynamics of human relationships, often exposing the transient nature of human favor and emphasizing the enduring value of integrity. Proverbs 19:7 resonates powerfully with other proverbs addressing the social realities surrounding wealth and poverty. For instance, Proverbs 19:4 states, "Wealth maketh many friends; but the poor is separated from his neighbour," and Proverbs 14:20 similarly notes, "The poor is hated even of his own neighbour: but the rich hath many friends." These verses collectively paint a consistent and often disheartening picture of the social marginalization and ostracization that the poor frequently endured in ancient Israelite society.
Historical & Cultural Context
In ancient Israel, as was common in many pre-industrial societies, the strength of social networks and familial ties was absolutely crucial for an individual's survival and security. The extended family, often referred to as the "house of the father," functioned as the primary social safety net, providing essential support during times of famine, illness, or economic hardship. Consequently, to be alienated or estranged from one's "brethren" and "friends" was not merely a social slight but a potentially catastrophic situation, signifying the loss of vital economic, social, and protective resources. This proverb unflinchingly reflects a harsh societal reality where material prosperity often directly influenced one's social standing and the willingness of others to associate with them. While the Mosaic Law explicitly commanded compassion and practical care for the poor and vulnerable (e.g., Deuteronomy 15:7-8), the practical outworking of human nature, as astutely observed by the sages, frequently fell short of this divine ideal, leading to the painful abandonment described in this proverb.
Key Themes
Proverbs 19:7 makes a significant contribution to several overarching themes woven throughout the book of Proverbs. Firstly, it powerfully illustrates the Isolation of Poverty, demonstrating how destitution can lead to profound social ostracization, where even those who are expected to provide support turn away. This highlights the deep vulnerability of the poor, who are often left without a social safety net. Secondly, the verse underscores the Fickleness of Human Relationships, exposing the superficiality and conditional nature of many friendships and familial bonds that are contingent upon one's status or prosperity, rather than rooted in genuine loyalty or unconditional love. This theme resonates with other wisdom literature, which often emphasizes the rarity and preciousness of true, unwavering loyalty (e.g., Proverbs 17:17). Lastly, Proverbs 19:7 highlights the theme of Unanswered Appeals, vividly depicting the poor person's desperate but ultimately futile attempts to solicit help or companionship. Their voice goes unheard, and their pressing needs remain unmet, creating a poignant contrast with the consistent biblical emphasis on God's profound attentiveness to the cries of the poor and needy, as beautifully expressed in passages like Psalm 34:6.
Exposition and Analysis
Key Word Analysis
Derived from H8130, this term in biblical Hebrew often carries a broader semantic range than mere emotional animosity. While it can denote intense dislike, in contexts such as Proverbs 19:7, it frequently signifies treating someone with disdain, neglecting them, shunning them, or actively distancing oneself from them. It points to a practical rejection or a profound lack of concern that results in abandonment, rather than necessarily a passionate, malicious intent. Thus, "all the brethren of the poor do hate him" implies that they disassociate themselves from him, treating him as an unwelcome burden or an outcast.
Originating from H7326, this word describes an individual who is destitute, lacking, or needy. It refers to a state of severe economic hardship and vulnerability, often implying an absence of the fundamental resources necessary for basic survival, social participation, or maintaining one's dignity. The proverb specifically focuses on the devastating social consequences of being in such a state, where one's material condition dictates the response (or painful lack thereof) from their social circle.
This verb (H7291) typically means "to run after," "chase," or "pursue," often with a hostile or aggressive intent. However, when used in conjunction with "words" in this context, it conveys the poignant image of the poor person desperately trying to catch up with, appeal to, or seek out those who have abandoned him. It paints a vivid picture of persistent, perhaps even frantic, attempts to communicate, to reconnect, or to solicit aid, highlighting the poor person's active, yet ultimately fruitless, efforts to restore lost relationships or gain desperately needed assistance.
Verse Breakdown
"All the brethren of the poor do hate him"
This opening clause immediately establishes a stark and painful reality: even those bound by the closest familial ties—"brethren" (H251, ʼâch), signifying close relatives, kinsmen, or fellow countrymen—turn away from the impoverished individual. As elaborated in the Key Word Analysis, "hate" (H8130, sânêʼ) here denotes shunning, neglect, or active disassociation, rather than necessarily intense malice. It points to a practical abandonment, often driven by a desire to avoid the perceived burden, social stigma, or financial obligation associated with poverty.
"how much more do his friends go far from him?"
This rhetorical question profoundly intensifies the preceding statement, employing an argument from the lesser to the greater. If even family members, who are traditionally expected to provide unwavering support, distance themselves, how much more readily will mere "friends" (H4828, mêrêaʻ), who are typically bound by weaker ties and fewer obligations, "go far" (H7368, râchaq) from him? This highlights the inherent precariousness and superficiality of friendships that are based on convenience, status, or prosperity, revealing their fragility when true adversity strikes. The friends actively remove themselves, both physically and emotionally, from the poor individual's plight.
"he pursueth [them with] words, [yet] they [are] wanting [to him]."
This final clause vividly portrays the poor person's desperate and persistent attempts to engage with those who have abandoned him. "He pursueth [them with] words" (H7291, râdaph, and H561, ʼêmer) means he actively seeks them out, pleading, appealing, or trying to communicate his dire needs and perhaps to remind them of past bonds. However, his earnest efforts are met with utter emptiness: "yet they are wanting to him." The Hebrew for "wanting" (H369, ʼayin, meaning "nothing," "non-existent," or "absent") powerfully conveys that his pleas are ignored, his efforts are futile, and those he seeks are simply "not there" for him, offering no help, no comfort, and no presence.
Literary Devices
Proverbs 19:7 masterfully employs several literary devices to convey its poignant and sobering message. The most prominent is Hyperbole, particularly evident in the phrase "All the brethren of the poor do hate him." While it is unlikely that every single relative would literally harbor intense emotional hatred, this exaggeration effectively communicates the overwhelming and pervasive nature of the social rejection and abandonment experienced by the poor. This hyperbole serves to underscore the profound severity of their isolation. The verse also utilizes Parallelism, specifically Synthetic Parallelism, where the second clause expands upon or intensifies the thought introduced in the first: "All the brethren of the poor do hate him: how much more do his friends go far from him?" The rhetorical question "how much more" amplifies the initial observation, moving from the expected, yet absent, support of family to the even less reliable support of friends. Finally, there is a strong element of Irony woven throughout the proverb. One would naturally expect family and friends to be the most reliable sources of support, comfort, and aid in times of dire need. The proverb tragically subverts this expectation, revealing the devastating irony that those who should be closest are often the very ones who abandon the struggling individual, leaving them utterly alone and unheard.
Theological and Thematic Connections
Proverbs 19:7 offers a stark, unvarnished picture of human brokenness and the painful reality of relationships in a world marred by sin. It highlights the pervasive self-interest that frequently overshadows compassion, revealing how material circumstances can profoundly dictate and even sever social bonds. The proverb implicitly challenges the reader to deeply consider where true security and lasting relationships are found, steering them away from the fickle and conditional nature of human alliances and towards a more stable, divine foundation. Theologically, it powerfully underscores the biblical emphasis on God's unique and unwavering concern for the vulnerable and marginalized, standing in stark contrast to the human neglect depicted. While humans may abandon the poor, God's character is consistently portrayed as one who hears the cry of the needy, defends their cause, and acts on their behalf, demonstrating a faithfulness that transcends human fickleness.
Reflection and Application
Proverbs 19:7 serves as a profound and unsettling mirror, compelling us to examine our own hearts and actions concerning those in need within our communities and beyond. It challenges the insidious superficiality that can subtly infiltrate our relationships, where our willingness to engage with others might be unconsciously influenced by their social standing, perceived utility, or ability to reciprocate. For followers of Christ, this proverb acts as a poignant and urgent reminder of the radical call to compassion, unconditional love, and steadfast solidarity with the marginalized. Unlike the fair-weather friends described in the proverb, we are called to be unwavering companions to the vulnerable, to actively seek out and serve those whom society may neglect, abandon, or silence. It prompts us to move beyond mere pity to practical, tangible action, embodying the self-sacrificial love that characterizes Christ, ensuring that no one's pleas for help go unanswered by us, and that our presence is truly "there" for those who are "wanting."
Questions for Reflection
FAQ
Does "hate" in Proverbs 19:7 mean active malice or something else?
In this specific context, the Hebrew word for "hate" (H8130, sânêʼ) often carries a broader and more nuanced meaning than intense emotional malice. While it can certainly imply strong aversion, here it primarily signifies treating with disdain, neglecting, shunning, or actively distancing oneself from someone. It describes a practical rejection or a profound lack of concern that results in abandonment and social ostracization, rather than necessarily a passionate, hostile emotion. It highlights the painful indifference and social exclusion faced by the poor.
How does this proverb relate to the broader biblical teaching on caring for the poor?
Proverbs 19:7 presents a realistic, albeit harsh, observation of human behavior in a fallen world, contrasting sharply with the divine ideal. While human society often neglects or abandons the poor, the Old Testament Law (e.g., Deuteronomy 15:7-8) and the prophetic tradition (e.g., Isaiah 58:6-7) consistently command compassion, justice, and practical care for the vulnerable and marginalized. The proverb serves as a lament over humanity's frequent failure to live up to God's righteous standards, thereby underscoring both the pervasive nature of sin and the urgent call for God's people to embody His character by actively caring for the marginalized and needy, reflecting His own heart.
What does "they are wanting to him" mean in this verse?
The phrase "they are wanting to him" translates the Hebrew word ʼayin (H369), which literally means "nothing," "non-existent," or "absent." It powerfully conveys that when the poor individual desperately seeks out those who should support him—whether through appeals, pleas, or simply a desire for presence—they are simply "not there" for him. His desperate attempts to communicate and reconnect are met with emptiness; he receives no help, no comfort, and no supportive presence from those he pursues. It underscores the complete and utter abandonment and isolation he experiences, where his voice goes unheard and his needs unmet.
Christ-Centered Fulfillment
Proverbs 19:7, with its stark and sorrowful depiction of abandonment and isolation, finds its profound Christ-centered fulfillment in the person and redemptive work of Jesus. While human friends and family may forsake the poor and needy, Jesus Christ embodies the ultimate, faithful friend and brother who never abandons. He is the one who, though eternally rich, willingly became poor for our sake (2 Corinthians 8:9), fully identifying with the marginalized, the outcast, and the destitute. Unlike the fair-weather friends who "go far from him," Jesus consistently drew near to the sick, the sinners, the socially ostracized, and the spiritually bankrupt, demonstrating a radical, unconditional love that defied societal norms. His earthly ministry was a constant pursuit of those who were "wanting" in spiritual and physical sustenance, offering them the life-giving "words" of eternal life and true belonging (John 6:68). Ultimately, on the cross, Jesus experienced the most profound abandonment imaginable, crying out, "My God, my God, why hast thou forsaken me?" (Matthew 27:46), bearing the full weight of human sin, isolation, and divine judgment. He endured this ultimate separation so that all who trust in Him would never be truly abandoned by God (Hebrews 13:5). He is the faithful friend and eternal brother who sticks closer than any, offering an enduring relationship and unwavering support that stands in glorious contrast to the fickle human bonds described in Proverbs 19:7.