Exegetical and Hermeneutical Commentary of Proverbs 22:16
He that oppresseth the poor to increase his [riches, and] he that giveth to the rich, [shall] surely [come] to want.
16. shall surely come] Or, cometh only, R.V. Two opposite methods of self-aggrandisement, grinding the poor and currying favour with the rich, have a common end in penury.
Some, however, would render, He that oppresseth the poor (does it) to increase his (the poor man’s) gain, because he urges him to fresh and successful effort; He that giveth to the rich (does it) only to (the rich man’s) want, because he encourages him in the sloth and indulgence which bring him to poverty. But this is far-fetched, and the suggestion that by oppressing your neighbour you may after all prove to be his benefactor is out of harmony with the moral tone of this Book.
Fuente: The Cambridge Bible for Schools and Colleges
Better, He who oppresses the poor for his own profit gives. (i. e., will, in the common course of things, be compelled to give) to a rich man, and that only to his own loss. Ill-gotten gains do not prosper, and only expose the oppressor to extortion and violence in his turn.
Fuente: Albert Barnes’ Notes on the Bible
Pro 22:16
He that oppresseth the poor to increase his riches . . . shall surely come to want.
Avarice
I. Oppression. He that oppresseth the poor to increase his riches (R.V., gain). Everywhere do we see avarice working out its designs, and building up its fortunes by oppressing the poor. The poor have necessarily to cross the seas, to delve in mines, to toil in fields, to work in manufactories, to slave in shops and counting-houses. But avarice cares nothing for the health, the liberty, the pleasures, the intellectual and social advancement of the poor. Avarice fattens on the miseries of poverty. The interest of others is nothing to the avaricious man in comparison with his own. He would be ever receptive, never communicative.
II. Sycophancy. He that giveth to the rich. Avarice, whilst tyrannic to the poor, is servile to the rich. The wealth it gets it employs with a miserable, crawling baseness, to win the favour and command the smiles of the wealthy and the great. A fawning sycophancy will eat out the true manhood of the civilised world. Souls bow down before the glitter of wealth and the pageantry of power. (Homilist.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 16. He that oppresseth the poor] He who, in order to obtain the favour of the rich and great, either robs or cheats the poor, to make those men presents; or gives in presents to them, for the sake of honour and reputation, what he should have given to the poor, shall surely come to want.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
That giveth to the rich; that vainly and prodigally casts away his estate upon those who do not need it, or gives it to them with evil design, as that they may assist him in oppressing the poor, or at least not hinder him in it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
16. These two vices pertain tothe same selfish feeling. Both are deservedly odious to God and incurpunishment.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
He that oppresseth the poor to increase his [riches],…. By taking away from them the little they have; by keeping back their hire, defrauding them of the just wages of their labours; or by usury and extortion, or any other unjust method, whereby they distress the poor, and enrich themselves;
[and] he that giveth to the rich [shall] surely [come] to want: that gives to those that are richer than he; or that are in greater power and authority, that they may protect him in the possession of his ill gotten riches; yet, after all, it shall not thrive and prosper with him, it will all issue in poverty and want: or, as the Vulgate Latin version renders it, “he shall give to one more rich, and shall want”; he shall be forced to give it to another richer than he, and of greater power, and so shall get nothing by his oppression of the poor; but as he has served the poor, so shall he be served himself, and be brought to beggary and want; see Pr 21:13.
Fuente: John Gill’s Exposition of the Entire Bible
16 Whosoever oppresseth the lowly, it is gain to him;
Whosoever giveth to the rich, it is only loss.
It is before all clear that and , as at Pro 21:5, and , are contrasted words, and form the conclusions to the participles used, with the force of hypothetical antecedents. Jerome recognises this: qui calumniatur pauperem, ut augeat divitias suas, dabit ipse ditiori et egebit . So Rashi, who by thinks on heathen potentates. Proportionally better Euchel, referring and , not to one person, but to two classes of men: he who oppresses the poor to enrich himself, and is liberal toward the rich, falls under want. The antithetic distich thus becomes an integral one – the antithesis manifestly intended is not brought out. This may be said also against Bertheau, who too ingeniously explains: He who oppresses the poor to enrich himself gives to a rich man, i.e., to himself, the enriched, only to want, i.e., only to lose again that which he gained unrighteously. Ralbag is on the right track, for he suggests the explanation: he who oppresses the poor, does it to his gain, for he thereby impels him to a more energetic exercise of his strength; he who gives to the rich man does it to his own loss, because the rich man does not thank him for it, and still continues to look down on him. But if one refers to the poor, then it lies nearer to interpret of the rich: he who gives presents to the rich only thereby promotes his sleepy indolence, and so much the more robs him of activity (Elster); for that which one gives to him is only swallowed up in the whirlpool of his extravagance (Zckler). Thus Hitzig also explains, who remarks, under 17a: “Oppression produces reaction, awakens energy, and thus God on the whole overrules events” (Exo 1:12). Similarly also Ewald, who thinks on a mercenary, unrighteous rich man: God finally lifts up the oppressed poor man; the rich man always becoming richer, on the contrary, is “punished for all his wickedness only more and more.” But with all these explanations there is too much read between the lines. Since (Pro 11:24; Pro 21:5) refers back to the subject: himself to mere loss, so also will it be here; and the lxx, Symmachus, Jerome (cf. also the Syr. auget malum suum ) are right when they also refer , not to the poor man, but to the oppressor of the poor. We explain: he who extorts from the poor enriches himself thereby; but he who gives to the rich has nothing, and less than nothing, thereby – he robs himself, has no thanks, only brings himself by many gifts lower and lower down. In the first case at least, 17a, the result corresponds to the intention; but in this latter case, 17b, one gains only bitter disappointment.
Fuente: Keil & Delitzsch Commentary on the Old Testament
16 He that oppresseth the poor to increase his riches, and he that giveth to the rich, shall surely come to want.
This shows what evil courses rich men sometimes take, by which, in the end, they will impoverish themselves and provoke God, notwithstanding their abundance, to bring them to want; they oppress the poor and give to the rich. 1. They will not in charity relieve the poor, but withhold from them, that by saving that which is really the best, but which they think the most needless part of their expenses, they may increase their riches; but they will make presents to the rich, and give them great entertainments, either in pride and vain-glory, that they may look great, or in policy, that they may receive it again with advantage. Such shall surely come to want. Many have been beggared by a foolish generosity, but never any by a prudent charity. Christ bids us to invite the poor, Luk 14:12; Luk 14:13. 2. They not only will not relieve the poor, but they oppress them, rob the spital, extort from their poor tenants and neighbours, invade the rights of those who have not wherewithal to defend themselves, and then give bribes to the rich, to protect and countenance them in it. But it is all in vain; they shall come to want. Those that rob God, and so make him the enemy, cannot secure themselves by giving to the rich, to make them their friends.
| Serious Attention Inculcated. | |
Fuente: Matthew Henry’s Whole Bible Commentary
Robbing the Poor
Verse 16 (without italicized words) suggests that he who oppresses the poor for gain will eventually be required to give to the rich, to his own loss, Pro 22:22-23.
Fuente: Garner-Howes Baptist Commentary
MAIN HOMILETICS OF Pro. 22:16
OPPRESSION AND SERVILITY
I. Opposite actions proceeding from the same motive. This proverb seems to be directed against a man whose mastering passion is the unworthy one of amassing material gain and ministering exclusively to his own enjoyment. This is the commonest source of oppression. Covetousness, says Dryden, is itself so monstrous that nothing else is like it except it be death and the grave, the only things I know which are always carrying off the spoils of the world and never making restitution. This is a true picture of the avaricious man who regards none of the needs and rights of his fellow-creatures, but only asks himself with regard to them how they can best be made to serve his interests. This leads him to grind down those who are poorer than himself, and use them as so many stepping-stones, by means of which he can mount higher in the social scale, forgetting that though their poverty makes them weaker than himself, they have a Friend who is far stronger than he is. But the same man who thus oppresses his needy brother will make it his business to propitiate the rich, and for the same end, viz., to advance his own interests. Tyranny and flunkeyism, says Dr. Thomas, in his comment on this verse, generally go together. Both are the children of avarice. He that proudly domineers over the poor will servilely bow his knee to the rich.
II. Opposite actions meeting with the same retribution. Although these actions are so different, they can both be traced to one fountain-head, and therefore one sentence is passed upon both. The man who lives for himself shall not get anything worth having; or if he do, things will be mixed with the cup of his prosperity, which will make it an unpalatable one after all. He may get wealth, and may come to want health; he may be rich and healthy, and yet suffer in his family relationships. He will certainly come to want peace of conscience, the goodwill of his fellows, and the favour of God, and no gain can balance such a loss.
OUTLINES AND SUGGESTIVE COMMENTS
Sin pays its servants very bad wages, for it gives them the very reverse of what it promised. Whilst the sin of oppression or injustice promises mountains of gold, it brings them poverty and ruin. Shalt thou reign because thou closest thyself in cedar? said the prophet to Jehoiakim. It could not be, for he used his neighbours service without wages, and gave him nought for his work. We are not proprietors but stewards of the gifts of providence, and must distribute that which he has entrusted to our care according to his will. And it is his pleasure that we should make to ourselves friends by the mammon of unrighteousness, not of the rich but the poor.Lawson.
The covetous wretch and the vain prodigal are of quite contrary dispositions, and take quite contrary courses, and yet they both meet at last, for both come to want. He that being rich taketh a little from the poor (for how little must it needs be that is taken from them) shall surely find that he taketh a great deal from himself, even all that he hath. And he that giveth much to the rich (for it must be much, or else it is not regarded by them) will wish he had given it to the poor, when being made poor, he will give himself little thanks for it, and find as little help from them to whom he has given his riches.Jermin.
A reference to the Critical Notes at the beginning of this chapter will show that we here enter on the third division of this book. One or two additional notes are subjoined.
Pro. 22:17. Miller reads the second clause, And thou shalt incline thine heart, etc.
Pro. 22:18. They shall withal be fitted in thy lips, rather let them abide together upon thy lips.
Pro. 22:20. Excellent things. Some here render thrice repeated things, the French translation is things relating to rulers or governors, and Stuart reads Have I not written to thee heretofore, understanding Solomon to refer to the previous portions of the Book. Upon the first two Wardlaw remarks that they both contain the idea of superiority or excellence, for why are things repeated but for their excellence? and princely or royal thingswhich the French translation may yield when analysedis but a figurative way of expressing transcendent superiority.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(16) He that oppresseth the poor . . .Rather, he that does so is (thereby) giving to the rich, only to (his own) loss. That is, he shall be none the better for the act of oppression, but shall have to disgorge his prey to some one richer and more powerful than himself, and thereby be reduced to poverty.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
16. He that oppresseth he that giveth to the rich The verse is variously understood. It might be rendered: He that defraudeth the weak to make increase for himself, is he that giveth to the rich (but only) for poverty. The sense seems to be, that he who robs the poor to enrich himself, does but give himself the riches which will reduce him to poverty. Compare Pro 11:24. The Vulgate, followed by Luther and others, has this: He that squeezes the poor to increase his own estate, gives to the rich only to impoverish it. That is, he shall be squeezed by some mightier person than himself.
Here begins what may be regarded as the second division of the second part of this book. This division ends with chapter twenty-four. From verse seventeen to twenty-one inclusive is an exhortation to give careful attention to the words of the wise. Then follow sundry admonitions and prohibitions. They are (like the introductory part of the book ending with chapter ninth) in the form of direct address to the pupil. There is in this section less attention to the laws of parallelism, and the sentences are longer and more complicated.
Fuente: Whedon’s Commentary on the Old and New Testaments
v. 16. He that oppresseth the poor to increase his riches,
Fuente: The Popular Commentary on the Bible by Kretzmann
Pro 22:16. He that oppresseth the poor, &c. He who spoileth the poor that he may abound in riches, shall himself give to the rich, and want. Houbigant. From this verse, there is scarcely any interpreter but has observed that another form of speech, very different from the preceding, begins and continues to the 25th chapter. From the beginning of the tenth chapter to this place, the instructions of wisdom are delivered in short sentences, and proverbs properly so called, which have seldom any connection. But now follow exhortations and precepts in the imperative mood, and those comprehended in two, three, or more verses. See Bishop Patrick and Calmet.
REFLECTIONS.The inspired penman here changes his stile; and, as in the beginning, addresses himself to his son in a way of exhortation; and what he says to him, he says to all. Diligent attention, and heart-application, are necessary, if we would come to the knowledge of the truth, and understand the words of the wise; those inspired writers whom God hath employed to communicate to us his mind and will. And in order hereto, various arguments are suggested to engage our minds in the pursuit.
1. It is a pleasant thing, if thou keep them within thee; for heart-religion only, not formality, can bring us to taste the comforts of true godliness; and they who are most faithful will be most happy, and find that joy which a stranger intermeddleth not with.
2. It will be highly becoming. They shall withal be fitted in thy lips, or, be ordered by thy lips; spoken so as to minister grace to the hearers, and gain their regard and reverence.
3. Hereby our hearts will be established in faith and confidence in God; this being the blessed effect of his word, and the great end for which it was written, and is preached; and when we are enabled to trust, we shall see the great salvation of God.
4. The matter is clear, the subject infinitely important and highly excellent, designed to promote our eternal blessedness, written to convey perpetual instruction, and particularly addressed to us by name: to thee, reader, even to thee; therefore to-day, while it is called to-day, may the word of gospel-grace, sounding in thine ears, sink down into thine heart, as an ingrafted word, able to save thy soul!
5. The truths are certain, not cunningly-devised fables, but delivered by the inspiration of God; and by the perusal of them, with fervent prayer, we shall arrive at the full assurance of understanding; shall have an evidence of the certainty of the objects of our faith, strong as that of our being; so that not a doubt shall remain.
6. They will enable us to give an answer to every one that asketh us a reason of the hope which is in us, and out of the good treasure of our heart to communicate to them the lessons that we have been taught of God.
Fuente: Commentary on the Holy Bible by Thomas Coke
He that oppresseth the poor to increase his riches, and he that giveth to the rich, shall surely come to want. Bow down thine ear, and hear the words of the wise, and apply thine heart unto my knowledge. For it is a pleasant thing if thou keep them within thee; they shall withal be fitted in thy lips. That thy trust may be in the LORD, I have made known to thee this day, even to thee. Have not I written to thee excellent things in counsels and knowledge, That I might make thee know the certainty of the words of truth; that thou mightest answer the words of truth to them that send unto thee? Rob not the poor, because he is poor: neither oppress the afflicted in the gate: For the LORD will plead their cause, and spoil the soul of those that spoiled them. Make no friendship with an angry man; and with a furious man thou shalt not go: Lest thou learn his ways, and get a snare to thy soul. Be not thou one of them that strike hands, or of them that are sureties for debts. If thou hast nothing to pay, why should he take away thy bed from under thee? Remove not the ancient landmark, which thy fathers have set. Seest thou a man diligent in his business? he shall stand before kings; he shall not stand before mean men.
Whatever sameness may appear in these proverbs, there is a great variety; and the same truth is made to appear more striking, from being set and placed forward to view in different ways. Upon the whole the great object intended from them, is evidently with a view to endear Christ and the graces of his Holy Spirit, and to mark out the sad consequences of a contrary pursuit.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Pro 22:16 He that oppresseth the poor to increase his [riches, and] he that giveth to the rich, [shall] surely [come] to want.
Ver. 16. He that oppresseth the poor, &c. ] By fraud or force, or any indirect means. This man lays his foundation in firework, Job 20:26 he walks upon a mine of gunpowder; “brimstone is scattered upon his habitation”; Job 18:15 if but a flash of God’s lightning light upon it, all will be on fire, all blown up and brought to nothing.
And he that giveth to the rich.
a Isocr. ad Demon.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Pro 22:16
Pro 22:16
“He that oppresseth the poor to increase his gain, And he that giveth to the rich shall come only to want.”
This is a disputed verse, and several different renditions are possible, none of which are any better than the one in our version.
Pro 22:16. Proverbs shows that laziness and lack of industry can bring one to want (Pro 6:9-11), but this verse shows that oppressing the poor to get gain and trying to bribe the rich for ones own advantage can do the same. The man described in this verse is a man to beware of.
Fuente: Old and New Testaments Restoration Commentary
that oppresseth: Pro 22:22, Pro 22:23, Pro 14:31, Pro 28:3, Job 20:19-29, Psa 12:5, Mic 2:2, Mic 2:3, Zec 7:9-14, Jam 2:13, Jam 5:1-5
he that giveth: Luk 6:33-35, Luk 14:12-14, Luk 16:24
Reciprocal: Lev 25:14 – General Deu 24:14 – General Job 24:4 – turn Psa 10:9 – when Pro 17:18 – void Pro 22:7 – rich Pro 30:14 – to devour Hab 2:6 – that increaseth 1Ti 6:9 – they Jam 2:6 – Do
Fuente: The Treasury of Scripture Knowledge
Pro 22:16. He that oppresseth the poor That extorts what is not due to him from his poor tenants and neighbours, invades their rights, and takes advantage of their ignorance, or want of experience, or necessity, to increase his riches; and he that giveth to the rich That vainly and prodigally casts away his estate on those who do not need it, or gives it to them with an evil design, as that they may assist him in oppressing the poor, or, at least, not hinder him in it; shall surely come to want Of the necessaries of life. God will punish him with poverty for his double and heinous sin. This exposition is given on the ground of our translation. But the vulgar Latin, which Luther and some others follow, evidently gives a more exact and literal interpretation of the Hebrew text, thus: He that oppresseth the poor that he may increase his riches, gives to the rich only for poverty, or, to empoverish himself. According to this; says Bishop Patrick, the paraphrase should be, Such is the just providence of Almighty God, that he who, to enlarge his own estate or power, oppresses the poor by violence or deceit, shall meet with the like extortion from others more powerful than himself; and thereby be reduced to as poor a condition as those whom he oppressed.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
The gifts given to the rich are to secure their favor, not out of love for them (cf. Pro 14:31; Pro 19:17; Pro 28:3).