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Proverbs 22:16
Verse
Context
Sermons
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Charles Stanley
David LeggeMose Stolzfus
Martin Luther
David ServantSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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 להרבּות and למחסור, as at Pro 21:5, למותר and למחסור, 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 עשׁיר thinks on heathen potentates. Proportionally better Euchel, referring עשׁק and נתן, 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 לּו to the poor, then it lies nearer to interpret אך למחסור 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 אך למחדור (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 לו, 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.
Jamieson-Fausset-Brown Bible Commentary
These two vices pertain to the same selfish feeling. Both are deservedly odious to God and incur punishment.
John Gill Bible Commentary
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 Pro 21:13.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
22:16 A person . . . gets ahead by hard work, not by exploiting the poor or bribing the rich (cp. 22:29).
Proverbs 22:16
A Good Name
15Foolishness is bound up in the heart of a child, but the rod of discipline drives it far from him. 16Oppressing the poor to enrich oneself or giving gifts to the rich will surely lead to poverty.
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Don't Preach About Hell! (Compilation)
By Compilations3.8K22:58CompilationPRO 22:16MAT 6:24MAT 19:24MRK 8:36LUK 12:151TI 6:10JAS 5:1The video is a sermon that emphasizes the importance of recognizing oneself as a child of God. The speaker repeats the phrase "You are my child" multiple times to drive this point home. The sermon also touches on the need for individuals to create a new style or way of living that aligns with God's teachings. The speaker acknowledges the challenges and temptations faced in life but encourages listeners to stay focused on their faith. Overall, the sermon emphasizes the love and guidance of God and encourages listeners to embrace their identity as children of God.
Turning the Tide - Part 1
By Charles Stanley3.6K09:30PRO 11:14PRO 14:34PRO 22:7PRO 22:16PRO 22:28PRO 23:4PRO 24:21PRO 29:2PRO 29:4PRO 29:14
This sermon emphasizes the importance of heeding God's warnings throughout history to avoid the consequences of disobedience. It reflects on the story of Adam and Eve in the Garden of Eden as a cautionary tale of not listening to God's instructions. The sermon highlights the current state of the nation, warning about the dangers of ignoring biblical principles and the impact of poor leadership. It also addresses the financial crisis and the shift towards socialism, urging listeners to consider the implications for future generations.
At Ease in Zion
By David Legge1.5K40:08PRO 22:16ISA 58:6AMO 6:1MAT 7:21LUK 12:15COL 1:23JAS 5:1In this sermon, the preacher emphasizes the importance of preaching about Christ and the gospel in churches. He urges Christians to be stirred and moved by the idolatry and sin in their land, and to be passionate about sharing the message of salvation. The preacher also highlights the decline in church membership and the desperate attempts to attract people through entertainment. He challenges believers to truly believe in the reality of hell and to actively warn others about it. He references Charles Finney's suggestion of studying Bible verses about hell and imagining loved ones in those verses as a way to grasp the urgency of the message.
The Sin of Gambling
By Mose Stolzfus0EXO 20:5PRO 13:11PRO 22:16GAL 6:71TI 6:6Mose Stolzfus delivers a powerful sermon on the sin of gambling, highlighting the alarming statistics of the billions spent on various forms of gambling in America. He emphasizes the moral decline and societal impact of gambling, warning against its addictive and destructive nature. Stolzfus urges Christians to teach their children the wrongs of gambling, rooted in the principles of Scripture, and to cultivate a deep aversion to this vice. He stresses that gambling is a form of covetousness, akin to stealing, and leads to ruin, intemperance, and even eternal consequences.
Ii. Abuses to Be Discussed in Councils
By Martin Luther0PRO 22:16PRO 28:8JER 22:13MAT 6:241TI 6:10Martin Luther preaches against the abuses in the Roman Catholic Church, particularly focusing on the corruption, greed, and exploitation of power by the pope, cardinals, and bishops. He criticizes the luxurious lifestyle of the pope, the excessive wealth accumulated through practices like selling indulgences, and the manipulation of church appointments for financial gain. Luther calls for a reformation to protect Christendom from the destructive influence of Roman Avarice and urges the laity and temporal authorities to take action against these injustices.
Jesus, the Greatest Prosperity Preacher
By David Servant0DEU 15:7PSA 41:1PRO 3:9PRO 22:16ISA 58:7MAL 3:10LUK 6:38LUK 12:201CO 13:32CO 9:6JAS 4:3David Servant preaches on the importance of giving with the right motives, emphasizing the need to interpret Scripture in context and not for personal gain. He highlights how Jesus' promise in Luke 6:38 is often misused by prosperity preachers to promote greed, contrasting it with the true meaning of sacrificial giving and blessings for those who give to the poor. Servant warns against selfish motives in giving and encourages a lifestyle of generosity and simplicity, focusing on laying up treasures in heaven rather than on earth.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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 להרבּות and למחסור, as at Pro 21:5, למותר and למחסור, 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 עשׁיר thinks on heathen potentates. Proportionally better Euchel, referring עשׁק and נתן, 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 לּו to the poor, then it lies nearer to interpret אך למחסור 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 אך למחדור (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 לו, 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.
Jamieson-Fausset-Brown Bible Commentary
These two vices pertain to the same selfish feeling. Both are deservedly odious to God and incur punishment.
John Gill Bible Commentary
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 Pro 21:13.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
22:16 A person . . . gets ahead by hard work, not by exploiting the poor or bribing the rich (cp. 22:29).