Rescue those being led away to death, and restrain those stumbling toward the slaughter. Rescue those being led away to deathThe Hebrew word for "rescue" is "הַצֵּל" (hatzel), which implies an active intervention to save or deliver someone from danger. This word calls for a proactive stance, urging believers to not remain passive in the face of injustice or peril. Historically, this reflects the biblical mandate to protect the innocent and vulnerable, a theme prevalent throughout Scripture. The phrase "being led away to death" suggests a sense of helplessness and inevitability, as if the individuals are caught in a procession toward their demise. This can be seen as a metaphor for spiritual death or moral decay, where individuals are ensnared by sin or societal injustices. The call to "rescue" is a call to action, urging believers to intervene and offer salvation, both physically and spiritually, to those who cannot save themselves. and restrain those stumbling toward the slaughter
The word "restrain" in Hebrew is "חֲשֹׂךְ" (chasok), which means to hold back or prevent. This implies a responsibility to actively prevent harm or destruction. The imagery of "stumbling toward the slaughter" evokes a sense of urgency and impending doom. The word "stumbling" suggests a lack of awareness or control, indicating that those on this path may not fully comprehend the danger they are in. The term "slaughter" is stark and vivid, emphasizing the severity of the situation. In a historical context, this could refer to literal physical danger, such as war or persecution, but it also holds a spiritual dimension, warning against the ultimate destruction that comes from a life of sin. The verse calls believers to be vigilant and compassionate, to intervene and guide those who are unaware or unable to see the peril ahead. This reflects the broader biblical theme of being a watchman or shepherd, tasked with the care and protection of others. Persons / Places / Events 1. The RescuerThis refers to the person who is called to take action, to intervene and save those in peril. In a broader sense, it can be seen as a call to all believers to act justly and compassionately. 2. Those Being Led Away to DeathThis phrase symbolizes individuals who are in danger, whether physically, spiritually, or morally. It can represent those who are unaware of their perilous path or those who are oppressed and need deliverance. 3. Those Stumbling Toward the SlaughterThis refers to individuals who are on a destructive path, possibly due to ignorance, sin, or external circumstances. It emphasizes the urgency and necessity of intervention. Teaching Points Call to ActionBelievers are called to be proactive in their faith, stepping in to help those who are in danger or on a destructive path. This involves both physical and spiritual intervention. Moral ResponsibilityThere is a moral obligation to act when we see others in peril. Ignoring such situations is contrary to the teachings of Christ. Spiritual DiscernmentIt is important to discern when and how to intervene. Prayer and guidance from the Holy Spirit are essential in making wise decisions. Community InvolvementThe church community should be a place where individuals are supported and rescued from paths leading to destruction. This involves creating a culture of care and accountability. Reflecting Christ's LoveOur actions in rescuing and restraining should reflect the love and compassion of Christ, who came to save the lost. Bible Study Questions 1. How can we identify those who are "being led away to death" in our communities today, and what practical steps can we take to intervene? 2. In what ways does the call to "rescue" and "restrain" challenge our comfort zones, and how can we overcome these challenges? 3. How does the concept of moral responsibility in Proverbs 24:11 relate to the parable of the Good Samaritan in Luke 10:30-37? 4. What role does prayer and spiritual discernment play in knowing when and how to intervene in someone's life? 5. How can our church community better embody the principles of Proverbs 24:11 to support and rescue those in need? Connections to Other Scriptures James 5:19-20This passage speaks about turning a sinner from the error of their ways, which parallels the call to rescue those in danger. Isaiah 1:17This verse encourages believers to seek justice and defend the oppressed, aligning with the proactive stance of rescuing and restraining those in peril. Luke 10:30-37 (The Good Samaritan) This parable illustrates the principle of taking action to help those in distress, embodying the spirit of Proverbs 24:11. People SolomonPlaces JerusalemTopics Carried, Death, Deliver, Delivering, Destruction, Drawn, Forbear, Forbearest, Forth, Hold, Indeed, Keepest, Led, Oh, Ready, Rescue, Saviour, Slain, Slaughter, Slipping, Stagger, Staggering, Stumbling, Wilt, WithdrawDictionary of Bible Themes Proverbs 24:11 6738 rescue Library The Sluggard's Garden
'I went by the field of the slothful, and by the vineyard of the man void of understanding; 31. And, lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down.'--PROVERBS xxiv. 30, 31. This picture of the sluggard's garden seems to be intended as a parable. No doubt its direct simple meaning is full of homely wisdom in full accord with the whole tone of the Book of Proverbs; but we shall scarcely do justice to this saying of the wise …
Alexander Maclaren—Expositions of Holy ScriptureThe Broken Fence
A sermon (No. 3381) published on Thursday, November 20th 1913. Delivered by C. H. Spurgeon at the Metropolitan Tabernacle, Newington. "I went by the field of the slothful, and by the vineyard of the man void of understanding; and to, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down, Then I saw, and considered it well: I looked upon it and received instruction."--Proverbs 24:30-32. This slothful man did no hurt to his fellow-men: …
C.H. Spurgeon—Sermons on Proverbs The Sluggard's Farm
A sermon (No. 2027) intended for reading on Lord's Day, June 3rd 1888, delivered by C. H. Spurgeon at the Metropolitan Tabernacle, Newington. "I went by the field of the slothful, and by the vineyard of the man void of understanding; And, lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down. Then I saw, and considered it well: I looked upon it, and received instruction."--Proverbs 24:30-32. No doubt Solomon was sometimes glad …
C.H. Spurgeon—Sermons on Proverbs Epistle xxxvi. To Maximus, Bishop of Salona .
To Maximus, Bishop of Salona [113] . Gregory to Maximus, &c. When our common son the presbyter Veteranus came to the Roman city, he found me so weak from the pains of gout as to be quite unable to answer thy Fraternity's letters myself. And indeed with regard to the nation of the Sclaves [114] , from which you are in great danger, I am exceedingly afflicted and disturbed. I am afflicted as suffering already in your suffering: I am disturbed, because they have already begun to enter Italy by way …
Saint Gregory the Great—the Epistles of Saint Gregory the Great The Portrait of a Drunkyard
'Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes? 30. They that tarry long at the wine; they that go to seek mixed wine. 31. Look not thou upon the wine when it is red, when it giveth his colour in the cup, when it moveth itself aright. 32. At the last it biteth like a serpent, and stingeth like an adder. 33. Thine eyes shall behold strange women, and thine heart shall utter perverse things. 34. Yea, thou shalt be as …
Alexander Maclaren—Expositions of Holy Scripture 2 Cor. Iii. 5
Not that we are sufficient of our selves, to think any thing as of our selves: but our Sufficiency is of God. IN my former Discourse upon these Words, I shewed you that it was the sole Design of St. Paul in them, to declare, that, in the setting about, and executing, the difficult and laborious Work of an Apostle, He did not arrogate to himself the Power, and Ability, and Success, which he had: but that he ascribed his Sufficiency for this great Work, as well as his being designed to it, to God himself, …
Benjamin Hoadly—Several Discourses Concerning the Terms of Acceptance with God How to Make Use of Christ for Taking the Guilt of Our Daily Out-Breakings Away.
The next part of our sanctification is in reference to our daily failings and transgressions, committed partly through the violence of temptations, as we see in David and Peter, and other eminent men of God; partly through daily infirmities, because of our weakness and imperfections; for, "in many things we offend all," James iii. 2; and, "if we say we have no sin, we deceive ourselves, and the truth is not in us," 1 John i. 8; "a righteous man falleth seven times," Prov. xxiv. 16; "there is not …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life The Justice of God
The next attribute is God's justice. All God's attributes are identical, and are the same with his essence. Though he has several attributes whereby he is made known to us, yet he has but one essence. A cedar tree may have several branches, yet it is but one cedar. So there are several attributes of God whereby we conceive of him, but only one entire essence. Well, then, concerning God's justice. Deut 32:4. Just and right is he.' Job 37:23. Touching the Almighty, we cannot find him out: he is excellent …
Thomas Watson—A Body of Divinity The Necessity of Actual Grace
In treating of the necessity of actual grace we must avoid two extremes. The first is that mere nature is absolutely incapable of doing any thing good. This error was held by the early Protestants and the followers of Baius and Jansenius. The second is that nature is able to perform supernatural acts by its own power. This was taught by the Pelagians and Semipelagians. Between these two extremes Catholic theology keeps the golden mean. It defends the capacity of human nature against Protestants and …
Joseph Pohle—Grace, Actual and Habitual Meditations on the Hindrances which Keep Back a Sinner from the Practice of Piety.
Those hindrances are chiefly seven:-- I. An ignorant mistaking of the true meaning of certain places of the holy Scriptures, and some other chief grounds of Christian religion. The Scriptures mistaken are these: 1. Ezek. xxxiii. 14, 16, "At what time soever a sinner repenteth him of his sin, I will blot out all," &c. Hence the carnal Christian gathers, that he may repent when he will. It is true, whensoever a sinner does repent, God will forgive; but the text saith not, that a sinner may repent whensoever …
Lewis Bayly—The Practice of Piety Scriptures Showing the Sin and Danger of Joining with Wicked and Ungodly Men.
Scriptures Showing The Sin And Danger Of Joining With Wicked And Ungodly Men. When the Lord is punishing such a people against whom he hath a controversy, and a notable controversy, every one that is found shall be thrust through: and every one joined with them shall fall, Isa. xiii. 15. They partake in their judgment, not only because in a common calamity all shares, (as in Ezek. xxi. 3.) but chiefly because joined with and partakers with these whom God is pursuing; even as the strangers that join …
Hugh Binning—The Works of the Rev. Hugh Binning A Treatise on Good Works
I. We ought first to know that there are no good works except those which God has commanded, even as there is no sin except that which God has forbidden. Therefore whoever wishes to know and to do good works needs nothing else than to know God's commandments. Thus Christ says, Matthew xix, "If thou wilt enter into life, keep the commandments." And when the young man asks Him, Matthew xix, what he shall do that he may inherit eternal life, Christ sets before him naught else but the Ten Commandments. …
Dr. Martin Luther—A Treatise on Good Works Proverbs
Many specimens of the so-called Wisdom Literature are preserved for us in the book of Proverbs, for its contents are by no means confined to what we call proverbs. The first nine chapters constitute a continuous discourse, almost in the manner of a sermon; and of the last two chapters, ch. xxx. is largely made up of enigmas, and xxxi. is in part a description of the good housewife. All, however, are rightly subsumed under the idea of wisdom, which to the Hebrew had always moral relations. The Hebrew …
John Edgar McFadyen—Introduction to the Old Testament Links Proverbs 24:11 NIVProverbs 24:11 NLTProverbs 24:11 ESVProverbs 24:11 NASBProverbs 24:11 KJV
Proverbs 24:11 Commentaries
Bible Hub |
