The Book of Proverbs ~ Chapter 22:6-9 ~ Training up a Child in the Precepts of God ~ Good Management of Your Finances ~ Have a Good Temperament Wielding Your Finances ~ Be Blessed Because of Your Generosity.  

Vol. 17, No. 44 – November 4, 2018

11 04 18 - Prov 22 vs 6-9 - Training up a Child in the Precepts of God - Good Management of Your Finances - Have a Good Temperament Wielding Your Finances - Be Blessed Because of Your Generosity.  The WordVs. 6

Prov 22:6, “Train up a child in the way he should go, even when he is old he will not depart from it.”

This is one of the more popular verses in the entire book of Proverbs. It is related to parents teaching their children to have humility, be prudent, and be wise as they teach them God’s Word and its magnificent principles and precepts.  This teaching is necessary so that the child can avoid the painful pitfall of falling into the thorns and snares of sin and Satan’s cosmic system.

In vs. 1, we are exhorted to have a good reputation; in vs. 2, to have good community relationships; in vs. 3, to have good avoidance of evil; in vs. 4, to have a good relationship with the Lord; in vs. 5, to have good in our soul by guarding it from sin through humility; and now in vs. 6, to have good training in the precepts of God.

This first thing we should note, is that this verse is not a guarantee that if you train your children in the Word and way of God that they will respond positively to it their entire lives. It is not a promise that every parent’s efforts to teach and guide children will be successful. But, it is a great encouragement that the probability of the child later relying upon God and His Word is greatly enhanced because of the parent’s efforts. At the same time, it is a warning that those who neglect this teaching have a better chance of having much trouble in their lives, i.e., self-induced misery.

This verse begins with “train up,” which is the Qal, (Active Voice), Imperative, (command or exhortation), Verb CHANAKH, חָנַךְ which typically means and is used for “to dedicate, inaugurate, initiate, or train.” It is used in the OT 5 times, in four verses, with three contexts:

  • Twice in Deut 20:5, for the dedication of a house.
  • Once each in 1 Kings 8:63, and 2 Chron 7:5, regarding the dedication of the Temple to God.
  • For training a child, Prov 22:6.

Therefore, in the other four usages outside of our verse it means, “dedicate a house or the Tabernacle, (which is the Lord’s house), to the Lord.”

Regarding the dedication of the Temple, the Noun is used similarly in Ezra 6:16f.; Neh 12:27-43, at the rebuilding of the Temple and the Walls of Jerusalem, with its many sacrifices and pomp. In this dedication, the purification process was intended to avert any evil influences from past events, and the processional circuit was to assure permanence for the future. The concluding sacrifices and feasting in the Temple expressed joy and thanksgiving that the work has come to fruition. As such, this exhorts parents or teachers to celebrate the occasion of a young man’s initiation into his adulthood status; his full station in life. By spending time, effort, and energy to celebrate such a step implies its importance and worth, and would encourage the young to maintain themselves in their new status of life. This is where the Bat and Bar Mitzvah originates from, as well as other cultural celebrations of the young becoming an adult. But the CHANAKH is much more than a simple celebration.


Therefore, we see in “training up a child,” that we are dedicating him or her to the Lord, providing for future avoidance of evil, “thorns and snares,” in their lives, and providing for the child’s and parent’s thanksgiving with joy to the Lord.

We also see in Deut 20:5, the first usage of this word in the Bible, that the home of an individual was ritually dedicated to the Lord. In this, we see that a man was exempt from military service and warfare until after he had dedicated his house. This act represented the establishment of a new generation in the society as full members of adult society, which was a significant change of their status. A cognate noun HANIK is used in Gen 14:14, for Abraham’s men or servants who were trained for warfare.


Therefore, we see that in, “training up a child,” we are educating them and preparing them for adulthood life, so that they can be productive members of adult society, as they enter into and are engaged in the spiritual warfare of the Angelic Conflict. This will help them to put on the full armor of God and be victorious. This may also be why our Lord spoke of the “guardian angels” of children in Mat 18:10. Although believers have a guardian angel their entire lives, Psa 91:11; Acts 12:15; Heb 1:14, their angel may guard them until they reach the age of accountability where they now are adults who can fend for themselves with the Full Armor of God, i.e., the Word of God.

This application is also seen in the usage of this word in ancient Arabic where it was used for, “to initiate, make accustom, or make experienced.” One such usage regarded the rubbing the gums of a newborn child with the juice of dates or with oil, to get them prepared for nursing, hence it represented “initiation.” Therefore, this proverb implies that the religious and moral initiation of the young be oriented from the beginning to counteract his inherent foolish ways stemming from his Old Sin Nature, (OSN). During the Church Age, this especially speaks of training the young in the “mystery doctrines for the Church Age,” so that they are capable of standing firm against the “flaming missiles of the evil one.”

CHANAKH is also the root for the Hanukkah celebration, which is the celebration of the rededication of the Temple in the times of the Maccabees, 1 Macc 4:36-59; 2 Macc 10:1-8; cf. John 10:22, that continues today, that was based on Solomon’s ceremony of dedication (CHANUKKAH) that extended over seven, (the number of spiritual perfection), days, 2 Chron 7:9; Cf. 1 Kings 8:63; Ezra 6:17. Therefore, we get the sense of “inauguration,” from these ceremonies.


Therefore, we see that in, “training up a child,” we are inaugurating the child to walk in spiritual adulthood to perform Divine Good Production in spiritual perfection.

Child” is the Hebrew Noun NA’AR, נַעַר that can mean, “child, young man, or servant.” It is used extensively throughout the OT in all three applications. In most English versions of the Bible, it generally refers to social status rather than to age. This goes well with the context we noted above regrading “training,” and the dedication factor of entering into adult society.


Therefore, we see that in, “training up a child,” we are taking a young or immature person, a new believer, and training them to be good servants of the Lord in spiritual adulthood.

Next, we have, “in the way he should go.” The Hebrew is AL PEH DEREK. PEH can mean, “mouth, opening or edge.” DEREK means, “way, manner, or custom.”

Therefore, we see that in, “training up a child,” it is emphasizing his speech and the manner in which he uses it. It is emphasizing the avoidance of the sins of the tongue through wisdom and prudence, based on having humility of the soul through Bible Doctrine resident within the soul.

As we will see in the upcoming verses, speech that mocks in pride or arrogance is not the gracious speech that wins the king, vs. 10-11. Likewise, faithless words and lazy excuses will not please Yahweh, vs. 12-13. Those who turn from God’s way will be vulnerable to what is most dangerous of all, words of seduction, that are also symbolized by the mouth of the adulteress, a pit, a trap that destroys.

The way we speak says a great deal about the way we think, including what we think, especially about the rich and the poor as is the context of the beginning of this chapter. Therefore, if we are to watch our words, we must do more than look to see how our words affect the people we like to be with, people of similar social and economic status, we must see how they affect everyone, even the less fortunate.

Vs. 5, implicitly admonished the young to stay clear from the sinister road, the perverse travel, and its pair here in vs. 6, implicitly admonishes the educator, especially the parent, to start him on the right way to steer him clear of danger. In addition, as this chapter exhorts us, we must also recognize the power of words to educate others about decisions that affect the poor and to speak out for justice when necessary. In practical terms, this means not only speaking out for the needs of the least privileged members of society, but also teaching the coming generation to care about the concerns of others. If we can encourage a new generation to love generosity and justice, we have done our job well.

Rom 13:8-10, “Owe nothing to anyone except to love one another; for he who loves his neighbor has fulfilled the law. 9For this, ‘You shall not commit adultery, you shall not murder, you shall not steal, you shall not covet,’ and if there is any other commandment, it is summed up in this saying, ‘You shall love your neighbor as yourself.’ 10Love does no wrong to a neighbor; therefore love is the fulfillment of the law.”

All of this emphasizes that more often than other categories of sin, the sins of the tongue lead us into the “thorns and snares” of sin inside of Satan’s cosmic system. Therefore, through proper education and training in the principles and precepts of God’s Word, these sins, with their subsequent problems, can and will be avoided by the spiritually mature individual. That is, the problems of self-induced misery can be avoided.

That is found in the second half of this passage that reads, “Even when he is old he will not depart from it.”

The Hebrew word for “depart” is the Qal, (Active Voice), Imperfect, (continuous action), of the Verb SUR, סוּר, that means, “to leave, deviate, turn aside, or go away.” With the Hebrew negative particle LO, it means he “will not” leave, deviate, turn aside, or go away from the teaching he received regarding the Word of God. In other words, the child who grows to spiritual adulthood will continually apply to his life the principles and precepts of God’s Word that he was taught in his spiritual youth-hood.


Therefore, we see that in, “training up a child,” he will continually apply the Bible Doctrine he learned during his spiritual journey to adulthood.

Now, keep in mind, that all of this is also dependent on the child’s positive volition that continues to be positive throughout his adulthood years. This is not a guarantee, but a general precept of probability that the child will continue applying Bible Doctrine to his life later on. It is also an exhortation for parents, or those who have already obtained spiritual adulthood, to diligently train, educated, initiate, and inaugurate the child, or spiritually immature believers, in the ways of God by means of His Word.

So, we see that at the end of this present collection of Proverbs, Collection II, it places the spotlight on the youth’s learning once again, stressing the need for teaching. And, in the upcoming verse, vs. 15, we will also see the necessary correction of “discipline” that is needed for growth to spiritual adulthood. Likewise, in the next collection, Collection III, and then again in Collection V, we will see references to this training and correction that also speaks of the rod that drives folly away, for a beating is better than death, Prov 23:13; 29:15.

Prov 23:13, “Do not hold back discipline from the child, although you beat him with the rod, he will not die.” 

Prov 29:15, “The rod and reproof give wisdom, but a child who gets his own way brings shame to his mother.”

As Ironside notes, “If they are taught to love the world, to crave its fashions and follies in childhood, they are almost certain to live for the world when they come to mature years. On the other hand, if they are properly instructed from the beginning as to the futility of living for the pleasures of this world, they are in little danger of reversing that judgment as they grow older. Parents need to remember it is not enough to tell their little ones of Jesus and His rejection or to warn them of the ways of the world; they must see to it that in their own lives, (comma) they exemplify their instruction. This will count above all else in the training of the young. Little ones will observe our pretense and hypocrisy if we speak piously of separation from the world while demonstrating the spirit of the world in our dress, relationships in the home, and the friends we seek. We need not wonder then if they grow up to ignore our words of instruction while imitating what our lifestyle proclaimed to be the real object of our hearts. But where a holy, cheerful atmosphere pervades the home and godly admonition is coupled with godly living, parents can count on the Lord to keep their households following in the right way. See Timothy (2 Timothy 1:5).” (H.A. Ironside Expository Commentary – Proverbs).

Vs. 7

Prov 22:7, “The rich rules over the poor, and the borrower becomes the lender’s slave.”

In vs. 1, we are exhorted to have a good reputation; in vs. 2, to have good community relationships; in vs. 3, to have good avoidance of evil; in vs. 4, to have a good relationship with the Lord; in vs. 5, to have good in our soul by guarding it from sin through humility; in vs. 6, to have good training in the precepts of God; and now in vs. 7, we are to have good management of our finances.

In strong contrast to the picture of equality in vs. 2, this proverb depicts life as it usually is. The rich rule over poor, with implication that only the rich have access to the power that money brings.

The word for “rules” is the Qal Imperfect for active future action of the Verb MASHAL, מָשַׁל that has two root meanings. The second root meaning is used here for, “to rule, govern, have dominion, etc.” The inherent power and authority one has. The first root meaning is “to speak a proverb.” In that context, we see that a proverb is typically a contrasting statement about two opposites in comparison. So, we see the comparison in this proverb between the rich and the poor, the lender and the borrower.

The only uniqueness to the English translation from the Hebrew in this verse is the word for “lender,” which in the Hebrew is simply ISH, אִישׁ that means, “a man.” The Hebrew uses the generic, whereas the English translation changes it for context purposes, to contrast with “borrower,” LAWAH, לָָוה in the Hiphil stem for causative action. Interestingly, LAWAH can also be translated “to join,” which complements the context of the borrower becoming a “slave or servant,” EBED, עֶבֶד to the lender.

Therefore, this proverb is giving us a warning about getting into too much debt. It goes along with the injunction in Rom 13:8 that we are to “Owe nothing to anyone except to love one another; for he who loves his neighbor has fulfilled the law.” If we heed this principle, we will escape the bondage of being a debtor.

We see that almost invariably, the rich lord their position of lender over the poor, except where grace intervenes to check the potential pride of the human heart. In Satan’s cosmic system, it is natural that the lender would consider himself superior to the borrower.

Even though we may view this passage as instruction for the poor borrower, it may in fact be a warning to the rich lender of the responsibility of power he may find himself with, cf. vs. 9, 16, Prov 18:23. Those in a position to lend money must also understand their relationship to their borrowers and God in light of the covenantal stipulations regarding lending and borrowing, cf. Prov 19:17.

Prov 19:17, “One who is gracious to a poor man lends to the LORD, and He will repay him for his good deed.”

This also tells us that borrowing can destroy one’s freedom by his neglect of this Divine principle, as it is far better to be in meager circumstances and dependent on God, than to have plenty but to know that it belongs to someone else.

Nothing can crush the spirit of a man like overwhelming debt, if he has any conscience about it at all. The Christian should have a great concern about getting into debt and flee from it at all costs, realizing that it is the effort of the enemy to undermine his peace and destroy his sense of dependence on the Lord.

In the ancient days, if someone could not pay off their debt, they, or their children, would be brought into slavery or servanthood to the lender, Ex 22:1-4; Deut 15:12-15; 2 Kings 4:1; Neh 5:1-5. Therefore, in the second half of this verse, it adds that those who borrow, whether by necessity or choice, voluntarily put themselves under the power of the rich. And, if we get into too much debt, we become a slave, working for the one who we are indebted to.

This proverb must be viewed in the perspective of the theology of Deuteronomy, which regards Israel’s ability to grant loans to the heathen as a sign of their God-given prosperity, Deut 28:12, and Israel’s need to borrow from them the absence of God’s blessing, Deut 28:44.

Yet, the Bible does not forbid making or taking out loans, Lev 25:35-36; Mat 5:42; Luke 6:35. However, financial and social bondage can be the result. Therefore, extreme caution is wise when incurring debt. And, since there were no banks in ancient Israel, borrowing was a personal arrangement between individuals or families, with relatively few covenantal constraints upon lenders, cf. Ex 22:25ff; Lev 25:36f; Deut 23:19f. Therefore, a borrower needed to consider carefully whether a particular lender might prove benevolent or tyrannical, even to the point of requiring him to sell his family or himself into slavery to repay the loan, Ex 21:2-7.

Therefore, if we are to be walking properly as servants unto the Lord, we cannot fulfill that mandate, if we are servants to another; the creditor / THE MAN!

Vs. 8

Prov 22:8, “He who sows iniquity will reap vanity, and the rod of his fury will perish.”

In vs. 1, we are exhorted to have a good reputation; in vs. 2, to have good community relationships; in vs. 3, to have good avoidance of evil; in vs. 4, to have a good relationship with the Lord; in vs. 5, to have good in our soul by guarding it from sin through humility; in vs. 6, to have good training in the precepts of God; in vs. 7, we are to have good management of our finances, and now in vs. 8, we are to have a good temperament wielding our authority.

Sow” is the Qal Active Verb ZARA, זָרַע that means “to sow or to bear seed.” The verb is used figuratively here for evil or immoral action, cf. Job 4:8; Prov. 22:8; Hosea 8:7.

Job 4:8, “According to what I have seen, those who plow iniquity and those who sow trouble harvest it.”

Hosea 8:7, “For they sow the wind and they reap the whirlwind. The standing grain has no heads; it yields no grain. Should it yield, strangers would swallow it up.”

It can also be used figuratively for good moral action, Psa 97:11; Hosea 10:12.

Psa 97:11, “Light is sown for the righteous, and gladness for the upright in heart.”

Hosea 10:12, “Sow with a view to righteousness, reap in accordance with kindness; break up your fallow ground, for it is time to seek the LORD until He comes to rain righteousness on you.”

Iniquity” is the Noun AWLAH, עַוְלָה that means, “wrongdoing, wickedness, injustice, or unrighteousness.” It occurs about thirty times in the OT, and the feminine noun, as here, is used to denote an action that is not morally or ethically right. It can refer to a violent deed of injustice, 2 Sam 3:34, when Joab murdered Abner. It can also refer to injustice in speech, for example, Job 13:7, “Will you speak what is unjust for God, and speak what is deceitful for Him?”

So, as we have noted throughout this chapter, this has context regarding speech, the handling of finances, treatment towards the poor, and involves crimes of a social, property, or commercial nature. Therefore, “sowing iniquity,” generally refers to walking in sin. And, the rest of this verse continues to warn us of the consequences of doing so.

“Will reap vanity,” is a compound word from  the Qal Imperfect (future tense) QATSAR, קָצַר that means, “to reap, harvest, or be short,” and the noun AWEN, אָוֶן that means, “trouble, sorrow, wickedness, idolatry, iniquity, or evil.”

QATSAR, “reaping,” speaks both in the positive and negative sense figuratively, here the negative sense, cf. Hosea 10:13.

Hosea 10:13, “You have plowed wickedness, you have reaped injustice, you have eaten the fruit of lies. Because you have trusted in your way, in your numerous warriors.”

Our verse tells us that sowing iniquity (sin or evil) does not produce a harvest of value.

Vanity” is not a good translation here in this compound word, because the second part is made up from the Noun AWEN that is generally used as a term for “sin or evil.” Elsewhere in this book, it means the abuse of power to harm and destroy, Prov 6:12, and it can be used for “deception, or nothingness,” where we get vanity from. But vanity does not quite cut it here.

It is also used in the Proverbs to acknowledge the generally observed truth that God blesses the righteous, but the wicked are followed by trouble, Prov 12:21; 21:15; 22:8.

Prov 12:21, “No harm befalls the righteous, but the wicked are filled with trouble.”

Prov 21:15, “The exercise of justice is joy for the righteous, but is terror to the workers of iniquity.”

Therefore, the main principle continues in our passage, where the wicked will not simply reap “vanity,” but instead they will reap even further “sin, evil, and trouble,” as they also sow it. As such, the unjust will reap the malevolence of abuse he gave to others.

The second half of this passage tells us, “the rod of his fury will perish.” The saying, “rod of his fury,” is from the Nouns SHEBET, שֵׁבֶט and EBRAH, עֶבְרָה.

SHEBET originally meaning, “rod, staff, stick, or piece of wood,” was broadened to metaphorically mean, “scepter or rod” which a ruler or master of a slave, held as a symbol of authority. The staff was also used as an instrument of discipline, Cf. Prov 13:24; 26:3; 29:15. Therefore, it symbolizes the authoritative power of the unjust oppressor and his powerful means to beat down the oppressed.

EBRAH, for “of his fury,” means, “wrath, outburst, anger, excess, etc.”  It reflects the idea of intense rage and is a title given to the proud, haughty, or arrogant individual, Prov 14:35. This word is also used for the “day of wrath” of the Lord, speaking both to the Lord’s current discipline on His people or children, and eschatologically of His second coming. In our passage, it is speaking of the emotional abuse of authority, be it a parent’s emotional anger towards his children, or the lending wealthy’s emotional outburst towards the poor borrower. It tells us that we are not to abuse our God given authority, and especially not to allow the emotional revolt of the soul to take over when we are dealing with others under our authority. And using “fury” here for wrath or anger tells us of mental attitude sins in emotional revolt of the soul that can lead to further sinful overt actions towards others.

Yet, if there is an emotional abuse of someone’s authority, he and it “will perish,” which is the Qal future Imperfect of KALAH, כָּלָה that means, “to cease, finish, exhaust, come to completion, come to an end, or be destroyed.” It speaks of God’s discipline towards the one who has emotional outbursts of anger in arrogance. So, Divine judgment or discipline is in view here. The verse warns the wicked that not only will their wickedness bring them to grief, but they will eventually lose the ability to injure others. They will lose their power and authority, which may also mean the resources that give them that authority. At the same time, this should comfort the righteous that the wicked will not always be oppressive.

So, we see that “sowing injustice” and “rod of fury,” depict the rich person as an unsympathetic tyrant exercising cruel misconduct toward a neighbor. And, “will reap vanity,” and “will perish,” tell us the tyrant’s iron rod will come to an end. That is, ironically, the unjust sowed a crop of injustice hoping to reap more than his investment, but the riches he gets in return are a delusion, for they will come to nothing; in the first half of this verse, he will lose his property, in the second half, his power and authority.

Divine justice demands that those who abuse their power will end in utter and eternal disappointment, cf. Prov 10:28; 11:7; 11:18, 19; 12:3; 13:9, 25; 21:12; 24:19-20; 28:22.

Therefore, vs. 8, points beyond this harsh reality to the Lord, who will end the wrong, and vs. 9, points to the generous, who remedy it immediately, and receive the Lord’s reward for doing so.

Vs. 9

Prov 22:9, “He who is generous will be blessed, for he gives some of his food to the poor.”

In vs. 1, we are exhorted to have a good reputation; in vs. 2, to have good community relationships; in vs. 3, to have good avoidance of evil; in vs. 4, to have a good relationship with the Lord; in vs. 5, to have good in our soul by guarding it from sin through humility; in vs. 6, to have good training in the precepts of God; in vs. 7, we are to have good management of our finances, in vs. 8, we are to have a good temperament wielding our authority, and now in vs. 9, we are to have a goodness in our giving. This passage also speaks to those who are in authority; the rich, the powerful, the lender, etc., as we will see.

This passage begins with, “He who is generous,” which is the third person singular Personal Pronoun HU, with the Adjective TOB for “good, useful, pleasant, or proper,” and the Noun AYIN that means, “eye, appearance, gleam or spring.” So, literally it means, “a good eye.” But, here it is used metaphorically for, “one who gives or is giving,” meaning one who is generous as the second half of this passage indicates. It is the contrast to the “evil eyed or envious man,” cf. Prov 23:6; 28:22. It is in contrast to the tyrant of vs. 8.

The reward for generosity is then given, “will be blessed,” which is the Pual Imperfect of the Verb BARAK, ‏בָּרַךְ‎ that means, “to bless or to praise.” The Pual stem is the intensive passive. It means he will be blessed abundantly.

This gracious action is continued in the second half of this verse, “for he gives,” KI NATHAN, “some of his food,” MIN LECHEM.

Then, we see the recipient of his generosity, “to the poor,” LE DAL. DAL can mean poor or weak, that is those without power and authority, as we will also see in vs. 16, 22.

Prov 22:16, “He who oppresses the poor to make more for himself, or who gives to the rich, will only come to poverty.”

Prov 22:22, “Do not rob the poor because he is poor, or crush the afflicted at the gate.”

Therefore, as we have seen, and see in this verse, our generosity is rewarded by being blessed, both by God, Prov 19:17, and by the objects of our charity.

Prov 19:17, “One who is gracious to a poor man lends to the LORD, and He will repay him for his good deed.”

Generosity is encouraged throughout Scripture. It grows out of understanding the person and nature of God and depending upon Him. The source of confidence is not what one has accumulated, but the foundation of one’s trust, cf. Mat 6:19-34; 2 Cor 9:7.

2 Cor 9:7, “Each one must do just as he has purposed in his heart, not grudgingly or under compulsion, for God loves a cheerful giver.”

Interestingly, in the Septuagint, (the Greek translation of the OT), there is a passage between Prov 22:8 and 9, that many believe is the genesis for 2 Cor 9:7. It reads something like, “The Lord acts graciously (bestows a blessing) to the cheerful and giving man (cheerful giver). But, a worthless man works towards his own end.” “Towards his own end,” uses the Greek word SUNTELESEI, the word used for “come to an end” in vs. 8, where the Hebrew word is KALAH.

The tyrant out of his excess uses his power to exploit the weak and powerless, who cannot maintain their own life, but the generous person sacrificially shares his food to feed and sustain them. This generosity of the blessed entails his prior hard work and labor of his land, the harvesting of his crops, tending to his animals, and slaughtering them. From his hard work and labor, he has been blessed by God which he recognizes and subsequently, he blesses others from his bounty. As a result, the Lord, (from whom all blessings flow), rewards the generous from His auspicious powers to grant prolonged life, progeny, property, and power, cf. Prov 10:6-7; 11:24-26.

Prov 14:31, “He who oppresses the poor taunts his Maker, but he who is gracious to the needy honors Him.”

So, we see from these two verses that the greedy loses his property and his power, and the liberal participates in a cycle of endless enrichment. Instead of becoming a professional money-lender, enslaving the poor, these passages instructs us to give to the hapless poor generously, Prov 3:26-27; 11:25; 28:27; cf. Deut 15:9-10; Job 31:17; Psa 34:10; Isa 32:8; 58:7; Ezek 18:7, 16; Neh 5:16-18; Mat 25:31-46; Luke 14:13; 2 Cor 9:6-8; 1 Tim 6:17, 18.

Prov 3:26-27, “For the LORD will be your confidence and will keep your foot from being caught. 27Do not withhold good from those to whom it is due, when it is in your power to do it.”

Prov 11:25, “The generous man will be prosperous, and he who waters will himself be watered.”

Prov 28:27, “He who gives to the poor will never want, but he who shuts his eyes will have many curses.”

Luke 14:13, “But when you give a reception, invite the poor, the crippled, the lame, the blind.”

2 Cor 9:6-8, “Now this I say, he who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully. 7Each one must do just as he has purposed in his heart, not grudgingly or under compulsion, for God loves a cheerful giver. 8And God is able to make all grace abound to you, so that always having all sufficiency in everything, you may have an abundance for every good deed.”

1 Tim 6:17-18, “Instruct those who are rich in this present world not to be conceited or to fix their hope on the uncertainty of riches, but on God, who richly supplies us with all things to enjoy. 18Instruct them to do good, to be rich in good works, to be generous and ready to share.” 

Interestingly, the Septuagint also has an additional passage with vs. 9, that reads something like, “Victory and honor are obtained by the gift given, however the life is taken away from the acquirer / gainer.”

Therefore, these proverbs exhort us that blessing will be upon those who are concerned, kind, and generous towards others, especially those who are in need. The person who has a good or bountiful eye, i.e., is generous, will be blessed. And, as we have seen, that which we give to the poor, we are in essence giving that to the Lord Himself.

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If you would like more information on this subject, you may watch/listen to lesson:
# 18-115, 18-116, 18-117

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If you have never accepted Jesus Christ as your Lord and Savior, I am here to tell you that Jesus loves you. He loves you so much that He gave His life for you. God the Father also loves you. He loves you so much that He gave His only Son for you by sending Him to the Cross. At the Cross Jesus died in your place. Taking upon Himself all of your sins and all of my sins. He was judged for our sins and paid the price for our sins. Therefore, our sins will never be held against us.

Right where you are, you now have the opportunity to make the greatest decision in your life. To accept the free gift of salvation and eternal life by truly believing that Jesus Christ died for your sins and was raised on the third day as the proof of the promise of eternal life. So right now, you can pause and reflect on what Christ has done for you and say to the Father:

“Yes Father, I believe that Your Son, Jesus Christ,
died on the cross for the forgiveness of my sins.”

If you have done that, I welcome you to the eternal Family of God!

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