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.

All the brethren of the poor do hate him,.... They despise him on account of his poverty; they neglect him, and do not take care of him; they reckon him a reproach unto them, and do not choose to own him; all which may be interpreted an hatred of him;

how much more do his friends go far from him? or "his friend", every one of his friends; or "his neighbour" (l): for if his brethren, who are his own flesh and blood, show so much disrespect unto him; much more will those who are only his neighbours, or were in friendship with him while in prosperity; these wilt stand at a distance from him, and not come near him, now he is poor and in distress; see Job 19:13;

he pursueth them with words; yet they are wanting to him; or, "they are not" (m); he presses them with earnest entreaties to relieve him; he urges their own words and promises, and fetches arguments from them, and uses them as far as they will go; but all signifies nothing; his own words and petitions are to no purpose; and their words and promises are all smoke and vapour, vain and empty. Some understand this, as Gersom, not of the poor man that follows vain words (n) and empty promises, and buoys himself up with them that such an one and such an one has promised to be his friend, of which nothing comes; but of the friend that separates from the poor man, and pursues him with words of accusation, charging it on him as hit own fault that he is poor; which accusations are not true. This is one of the fifteen places observed by the Masoretes, in which it is written "not", and read "to him": both may be retained, and read, "they are not to him" (o); not profitable to him; either his own words, his petitions; or the words of others, their promises.

(l) "amicus ejus", Vatablus; "ominis amicus", Cocceius; i.e. "quisque amicorum ejus", Michaelis. (m) "non sunt ii", Junius & Tremillius; "et non sunt, Mercerus. (n) "Nihil illa", Cocceius, Schultens. (o) Vid. Amamae Antibarb. Bibl. l. 3. p. 742.

Compare Pro 19:9, where perish explains not escape here (compare Psa 88:9-10).