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PARALLEL HISTORY BIBLE - Proverbs 11:25


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LXX- Greek Septuagint - Proverbs 11:25

ψυχη 5590 ευλογουμενη πασα 3956 απλη ανηρ 435 δε 1161 θυμωδης ουκ 3756 ευσχημων 2158

Douay Rheims Bible

The soul which blesseth, shall be made fat: and he that inebriateth, shall be inebriated also himself.

King James Bible - Proverbs 11:25

The liberal soul shall be made fat: and he that watereth shall be watered also himself.

World English Bible

The liberal soul shall be made fat. He who waters shall be watered also himself.

Early Church Father Links

Anf-07 ix.iii.iv Pg 57, Npnf-108 ii.LXVII Pg 11, Npnf-111 vi.vii Pg 23, Npnf-111 vi.xxix Pg 27, Npnf-114 iv.l Pg 40, Npnf-114 v.l Pg 40, Npnf-211 iv.iii.viii.i Pg 7

World Wide Bible Resources


Proverbs 11:25

Early Christian Commentary - (A.D. 100 - A.D. 325)

Anf-01 ix.vi.xix Pg 28
Prov. xix. 17.

For God, who stands in need of nothing, takes our good works to Himself for this purpose, that He may grant us a recompense of His own good things, as our Lord says: “Come, ye blessed of My Father, receive the kingdom prepared for you. For I was an hungered, and ye gave Me to eat: I was thirsty, and ye gave Me drink: I was a stranger, and ye took Me in: naked, and ye clothed Me; sick, and ye visited Me; in prison, and ye came to Me.”4056

4056


Anf-02 vi.iii.ii.xiii Pg 33.1


Anf-02 vi.iii.iii.iv Pg 14.1


Anf-02 vi.iv.iii Pg 105.1


Anf-03 v.iv.v.xvi Pg 35
Deut. xv. 7, 8.

Loans are not usually given, except to such as ask for them. On this subject of lending,4068

4068 De fenore.

however, more hereafter.4069

4069 Below, in the next chapter.

Now, should any one wish to argue that the Creator’s precepts extended only to a man’s brethren, but Christ’s to all that ask, so as to make the latter a new and different precept, (I have to reply) that one rule only can be made out of those principles, which show the law of the Creator to be repeated in Christ.4070

4070 This obscure passage runs thus: “Immo unum erit ex his per quæ lex Creatoris erit in Christo.”

For that is not a different thing which Christ enjoined to be done towards all men, from that which the Creator prescribed in favour of a man’s brethren.  For although that is a greater charity, which is shown to strangers, it is yet not preferable to that4071

4071 Prior ea.

which was previously due to one’s neighbours.  For what man will be able to bestow the love (which proceeds from knowledge of character,4072

4072 This is the idea, apparently, of Tertullian’s question: “Quis enim poterit diligere extraneos?” But a different turn is given to the sense in the older reading of the passage: Quis enim non diligens proximos poterit diligere extraneos? “For who that loveth not his neighbours will be able to love strangers?” The inserted words, however, were inserted conjecturally by Fulvius Ursinus without ms. authority.

upon strangers? Since, however, the second step4073

4073 Gradus.

in charity is towards strangers, while the first is towards one’s neighbours, the second step will belong to him to whom the first also belongs, more fitly than the second will belong to him who owned no first.4074

4074 Cujus non extitit primus.

Accordingly, the Creator, when following the course of nature, taught in the first instance kindness to neighbours,4075

4075 In proximos.

intending afterwards to enjoin it towards strangers; and when following the method of His dispensation, He limited charity first to the Jews, but afterwards extended it to the whole race of mankind. So long, therefore, as the mystery of His government4076

4076 Sacramentum.

was confined to Israel, He properly commanded that pity should be shown only to a man’s brethren; but when Christ had given to Him “the Gentiles for His heritage, and the ends of the earth for His possession,” then began to be accomplished what was said by Hosea: “Ye are not my people, who were my people; ye have not obtained mercy, who once obtained mercy4077

4077


Anf-02 vi.iii.iii.vi Pg 8.1


Anf-02 vi.iv.i.xix Pg 16.1


Anf-02 vi.iii.iii.xii Pg 23.1


Anf-03 v.iv.iii.xix Pg 11
Isa. lviii. 7, slightly changed from the second to the third person.

“keep their tongue from evil, and their lips from speaking guile: depart from evil, and do good; seek peace, and pursue it:”2931

2931


Anf-03 v.iv.v.xvi Pg 56
Isa. lviii. 7.

By Ezekiel also He thus describes the just man: “His bread will he give to the hungry, and the naked will he cover with a garment.”4089

4089


Anf-03 v.iv.v.xvii Pg 28
Isa. lviii. 7.

also with, “Judge the fatherless, plead with the widow.”4119

4119


Anf-03 v.iv.v.xxxi Pg 4
Isa. lviii. 7.

because, no doubt, they are “unable to recompense” your act of humanity. Now, since Christ forbids the recompense to be expected now, but promises it “at the resurrection,” this is the very plan4728

4728 Forma.

of the Creator, who dislikes those who love gifts and follow after reward. Consider also to which deity4729

4729 Cui parti.

is better suited the parable of him who issued invitations: “A certain man made a great supper, and bade many.”4730

4730


Anf-03 v.iv.v.xxxvii Pg 6
Isa. lviii. 7.

This he did in the best possible way, by receiving the Lord, and entertaining Him in his house. “When thou seest the naked cover him.”4966

4966 In the same passage.

This he promised to do, in an equally satisfactory way, when he offered the half of his goods for all works of mercy.4967

4967


Anf-03 v.iv.v.xvi Pg 35
Deut. xv. 7, 8.

Loans are not usually given, except to such as ask for them. On this subject of lending,4068

4068 De fenore.

however, more hereafter.4069

4069 Below, in the next chapter.

Now, should any one wish to argue that the Creator’s precepts extended only to a man’s brethren, but Christ’s to all that ask, so as to make the latter a new and different precept, (I have to reply) that one rule only can be made out of those principles, which show the law of the Creator to be repeated in Christ.4070

4070 This obscure passage runs thus: “Immo unum erit ex his per quæ lex Creatoris erit in Christo.”

For that is not a different thing which Christ enjoined to be done towards all men, from that which the Creator prescribed in favour of a man’s brethren.  For although that is a greater charity, which is shown to strangers, it is yet not preferable to that4071

4071 Prior ea.

which was previously due to one’s neighbours.  For what man will be able to bestow the love (which proceeds from knowledge of character,4072

4072 This is the idea, apparently, of Tertullian’s question: “Quis enim poterit diligere extraneos?” But a different turn is given to the sense in the older reading of the passage: Quis enim non diligens proximos poterit diligere extraneos? “For who that loveth not his neighbours will be able to love strangers?” The inserted words, however, were inserted conjecturally by Fulvius Ursinus without ms. authority.

upon strangers? Since, however, the second step4073

4073 Gradus.

in charity is towards strangers, while the first is towards one’s neighbours, the second step will belong to him to whom the first also belongs, more fitly than the second will belong to him who owned no first.4074

4074 Cujus non extitit primus.

Accordingly, the Creator, when following the course of nature, taught in the first instance kindness to neighbours,4075

4075 In proximos.

intending afterwards to enjoin it towards strangers; and when following the method of His dispensation, He limited charity first to the Jews, but afterwards extended it to the whole race of mankind. So long, therefore, as the mystery of His government4076

4076 Sacramentum.

was confined to Israel, He properly commanded that pity should be shown only to a man’s brethren; but when Christ had given to Him “the Gentiles for His heritage, and the ends of the earth for His possession,” then began to be accomplished what was said by Hosea: “Ye are not my people, who were my people; ye have not obtained mercy, who once obtained mercy4077

4077


Anf-02 vi.iii.iii.vi Pg 8.1


Anf-02 vi.iv.i.xix Pg 16.1


Anf-03 iv.ix.iv Pg 9
I am not acquainted with any such passage. Oehler refers to Isa. xlix. in his margin, but gives no verse, and omits to notice this passage of the present treatise in his index.

Thus, therefore, before this temporal sabbath, there was withal an eternal sabbath foreshown and foretold; just as before the carnal circumcision there was withal a spiritual circumcision foreshown. In short, let them teach us, as we have already premised, that Adam observed the sabbath; or that Abel, when offering to God a holy victim, pleased Him by a religious reverence for the sabbath; or that Enoch, when translated, had been a keeper of the sabbath; or that Noah the ark-builder observed, on account of the deluge, an immense sabbath; or that Abraham, in observance of the sabbath, offered Isaac his son; or that Melchizedek in his priesthood received the law of the sabbath.


Anf-02 vi.iii.ii.viii Pg 6.1


Treasury of Scriptural Knowledge, Chapter 11

VERSE 	(25) - 

Pr 28:27 Job 29:13-18; 31:16-20 Isa 32:8; 58:7-11 Mt 5:7; 25:34,35


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