All the brothers of a poor man hate him—
In ancient Near Eastern culture, family ties were crucial for survival and social standing. The term "brothers" here can refer to both literal siblings and extended family or close kin. The use of "hate" indicates a strong aversion or neglect, highlighting the societal tendency to distance oneself from those who are impoverished. This reflects the broader biblical theme of the challenges faced by the poor, as seen in Job 19:13-14, where Job laments the abandonment by his family and friends during his time of suffering. The verse underscores the harsh reality of social dynamics where wealth often dictates relationships.

how much more do his friends avoid him!
Friends, unlike family, are not bound by blood and thus may feel even less obligation to maintain a relationship with someone who is poor. This phrase emphasizes the fickle nature of human relationships based on material wealth. In the cultural context of the time, friendships were often formed for mutual benefit, and poverty could sever these ties. This is echoed in Proverbs 14:20, which similarly notes the isolation of the poor. The avoidance by friends serves as a warning against placing trust in human relationships over divine provision and faithfulness.

He may pursue them with pleading,
The image of the poor man pursuing his friends with pleading suggests desperation and vulnerability. This pursuit indicates an active effort to seek help or companionship, highlighting the poor man's awareness of his social isolation. The act of pleading can be seen as a form of supplication, akin to the biblical practice of seeking mercy or favor, as seen in the Psalms. This reflects the broader biblical narrative of the marginalized crying out for justice and support, as in Psalm 72:12-14, where the righteous king is called to deliver the needy.

but they are nowhere to be found.
This phrase completes the picture of abandonment, illustrating the futility of the poor man's efforts to reconnect with those who once were close. The absence of friends in times of need contrasts with the biblical ideal of steadfast love and loyalty, as exemplified by Jonathan's friendship with David (1 Samuel 18:1-4). It serves as a reminder of the transient nature of human relationships and the need for reliance on God, who is described as a "friend who sticks closer than a brother" (Proverbs 18:24). This absence also foreshadows the ultimate rejection faced by Christ, who was abandoned by His disciples in His hour of need (Mark 14:50).

Persons / Places / Events

1. The Poor Man
Represents individuals who lack material wealth and resources. In the context of ancient Israel, poverty was often seen as a social stigma, leading to isolation and neglect.

2. Brothers
Symbolizes close family members or those who should naturally be supportive. The verse highlights the failure of familial support in times of need.

3. Friends
Represents those outside the immediate family circle who are expected to offer companionship and support. Their avoidance underscores the social challenges faced by the impoverished.

4. Pleading
The act of the poor man seeking help, which is met with rejection. This reflects the desperation and vulnerability of those in poverty.

5. Avoidance
The response of the friends and brothers, indicating a societal tendency to distance oneself from those in need.

Teaching Points

The Reality of Social Isolation
Poverty often leads to social isolation, even from those who should be supportive. This calls for a compassionate response from believers.

The Call to Compassion
Christians are called to be the hands and feet of Christ, reaching out to those in need rather than avoiding them.

The Danger of Materialism
The tendency to value relationships based on material wealth is contrary to biblical teaching. Believers should cultivate relationships based on love and mutual respect.

The Importance of Community Support
The church should be a place where the poor find acceptance and support, reflecting the love of Christ.

The Role of Advocacy
Beyond personal relationships, Christians are called to advocate for systemic changes that address poverty and social injustice.

Bible Study Questions and Answers

1. What is the meaning of Proverbs 19:7?2. How does Proverbs 19:7 illustrate the consequences of poverty on relationships?3. What does Proverbs 19:7 teach about the importance of supporting the needy?4. How can we apply Proverbs 19:7 to our treatment of the poor?5. What other scriptures emphasize caring for the less fortunate like Proverbs 19:7?6. How can Proverbs 19:7 guide us in building compassionate communities?7. How does Proverbs 19:7 reflect on societal attitudes towards poverty and wealth?8. What does Proverbs 19:7 suggest about the value of relationships in times of need?9. How does Proverbs 19:7 challenge the notion of unconditional love and support?10. What are the top 10 Lessons from Proverbs 19?11. What does 'friend closer than a brother' mean?12. How does the tongue influence our lives and relationships?13. Proverbs 18:19: How does 'an offended brother' being harder to win back than a fortified city align with the Bible's emphasis on immediate forgiveness?14. What wisdom and guidance does Proverbs offer for life?

What Does Proverbs 19:7 Mean

All the brothers of a poor man hate him

“All the brothers of a poor man hate him” (Proverbs 19:7) sounds harsh, yet it describes the common, fallen reaction to poverty.

• Poverty strips away social power; even family members may distance themselves to avoid perceived obligation (Proverbs 14:20).

• Job tasted this rejection when he lamented, “He has removed my brothers far from me” (Job 19:13-19).

• Scripture commands the opposite response: “If there is a poor man with you… you shall open your hand” (Deuteronomy 15:7-11) and “Whoever has this world’s goods and sees his brother in need… let us not love with word or tongue, but in deed” (1 John 3:17-18).

• James rebukes believers who dishonor the poor while favoring the rich (James 2:5-6).

The verse exposes sin, not endorsing it; it warns that even family ties can wither when self-interest rules.

How much more do his friends avoid him!

If brothers—bound by blood—turn away, “how much more” will optional relationships dry up.

• Wealth attracts many companions; poverty thins the crowd (Proverbs 19:4).

• The prodigal son learned that fair-weather friends depart when the money is gone (Luke 15:13-16).

• Worldly friendship often rests on mutual benefit, yet true friendship loves “at all times” (Proverbs 17:17) and mirrors Christ, who laid down His life for friends (John 15:13).

Bullet points that mark counterfeit friendship:

– Conditional presence (there when things go well)

– Selective listening (quick to leave when needs arise)

– Self-protection over self-giving

The proverb urges us to test our own hearts: Do we stay when there is no visible return?

He may pursue them with pleading, but they are nowhere to be found

The poor man “pursue[s] them with pleading,” knocking on doors only to meet silence.

• Job begged comforters and received accusations (Job 6:14-23).

• David cried, “No one cares for my soul” (Psalm 142:4).

• Paul stood alone at his first defense, yet the Lord “stood with me” (2 Timothy 4:16-17).

Absent friends intensify suffering, but the Lord hears every plea (Psalm 34:6). Believers are called to embody that divine faithfulness: “Bear one another’s burdens” (Galatians 6:2). Practical steps:

– Notice and initiate; do not wait for the needy to beg.

– Offer tangible help: food, work, shelter (Isaiah 58:7).

– Give dignity—listen, pray, advocate.

summary

Proverbs 19:7 lays bare the sad reality that poverty often brings social rejection. Family may withdraw, friends may vanish, and the needy may plead in vain. The verse does not excuse this behavior; it exposes it so God’s people will live differently. Scripture calls us to steady, sacrificial love that reflects Christ—standing with the poor, meeting practical needs, and proving that true friendship endures when every worldly advantage is gone.

(7) He pursueth them with words, yet they are wanting to Him.--The first half of a verse has apparently dropped out here. The sense may be, that the poor man hunts after words--i.e., seeks to get promises of help from his friends, and these end in nothing--mere talk.

Verse 7. - This is one of the few tristichs in the book, and probably contains the mutilated remains of two distichs. The third line, corrected by the Septuagint, which has an addition here, runs into two clauses (Cheyne). All the brethren of the poor do hate him. Even his own brothers, children of the same parents, hate and shun a poor man (Proverbs 14:20). Much more do his friends go far from him. There should be no interrogation. We have the expression (aph-ki) in Proverbs 11:31; Proverbs 15:11, etc. Euripides, 'Medea,' 561 -

Πένητα φεύγει πᾶς τις ἐκποδὼν φίλος

"Each single friend far from the poor man flies." Septuagint. "Every one who hateth a poor brother will be also far from friendship." Then follows an addition not found m the Hebrew, "Good thought draweth nigh to those who know it, and a prudent man will find it. He who doeth much evil brings malice to perfection (τελεσιουργεῖ κακίαν); and he who rouses words to anger shall not be safe." He pursueth them with words, yet they are wanting to him; or, they are gone. He makes a pathetic appeal to his quondam friends, but they hearken not to him. But the sense is rather, "He pursueth after, craves for, words of kindness or promises of help, and there is naught, or he gets words only and no material aid." Wordsworth quotes Catullus, 'Carm.,' 38:5 -

"Quem tu, quod minimum facillimumque est,
Qua solatus es adlocutione?
Irascor tibi. Sic meos amores?" Vulgate, Qui tantum verba sectatur, nihil habebit, "He who pursues words only shall have naught." The Hebrew is literally, "Seeking words, they are not" This is according to the Khetib; the Keri, instead of the negation לא, reads לו, which makes the clause signify, "He who pursues words, they are to him;" i.e. he gets words and nothing else. Delitzsch and others, supplying the lost member from the Septuagint, read the third line thus: "He that hath many friends, or the friend of every one, is requited with evil; and he that seeketh (fair) speeches shall not be delivered." Cheyne also makes a distich of this line, taking the Septuagint as representing the original reading, "He that does much evil perfects mischief: He that provokes with words shall not escape." That something has fallen out of the Hebrew text is evident; it seems that there are no examples of tristichs in this part of our book, though they are not unknown in the first and third divisions. The Vulgate surmounts the difficulty by connecting this third line with the following verse, which thus is made to form the antithesis, Qui tantum verba sectatur, nihil habebit; Qui autem possessor est mentis, diligit animam suam, et custos prudentiae inveniet bona." Parallel Commentaries ...

Hebrew

All
כָּ֥ל (kāl)
Noun - masculine singular construct
Strong's 3605: The whole, all, any, every

the brothers
אֲחֵי־ (’ă·ḥê-)
Noun - masculine plural construct
Strong's 251: A brother, )

of a poor man
רָ֨שׁ ׀ (rāš)
Verb - Qal - Participle - masculine singular
Strong's 7326: To be in want or poor

hate him—
שְֽׂנֵאֻ֗הוּ (śə·nê·’u·hū)
Verb - Qal - Perfect - third person common plural | third person masculine singular
Strong's 8130: To hate

how much more
אַ֤ף (’ap̄)
Conjunction
Strong's 637: Meaning accession, yea, adversatively though

do his friends
מְ֭רֵעֵהוּ (mə·rê·‘ê·hū)
Noun - masculine singular construct | third person masculine singular
Strong's 4828: Friend, companion

avoid
רָחֲק֣וּ (rā·ḥă·qū)
Verb - Qal - Perfect - third person common plural
Strong's 7368: To be or become far or distant

him!
מִמֶּ֑נּוּ (mim·men·nū)
Preposition | third person masculine singular
Strong's 4480: A part of, from, out of

He may pursue
מְרַדֵּ֖ף (mə·rad·dêp̄)
Verb - Piel - Participle - masculine singular
Strong's 7291: To pursue, chase, persecute

them with pleading,
אֲמָרִ֣ים (’ă·mā·rîm)
Noun - masculine plural
Strong's 561: Something said

but they
הֵֽמָּה׃ (hêm·māh)
Pronoun - third person masculine plural
Strong's 1992: They

are nowhere to be found.
לוֹ־ (lōw-)
Preposition | third person masculine singular
Strong's 3808: Not, no

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Proverbs 19:7 Catholic BibleOT Poetry: Proverbs 19:7 All the relatives of the poor shun (Prov. Pro Pr)