Proverbs 22:7

Pro 22:7 The rich ruleth over the poor, and the borrower [is] servant to the lender.

Ver. 7. The rich ruleth over the poor.] And that with rigour, as Pharaoh did over Israel, as those imperious mammonists in St James’s time that oppressed and subjugated their poorest brethren, trampling upon them with the feet of intolerable insolence and cruelty. {Jas 2:6} "Yet now our flesh is as the flesh of our brethren, our children as their children," said those poor Jews in Nehemiah, who pleads their cause most effectually. {Neh 5:7-13} Ubi quot verba, tot tela, quae nimirum animam divitum percellant, fodicent et lancinent, as one saith in another case, He sets upon them with irresistible rhetoric, and makes them restore - which yet rich oppressors are very hardly drawn to do. Every grain of riches hath a vermin of pride and ambition in it. {1Ti 6:17} {See Trapp on "1Ti 6:17"} Men’s blood riseth together with their good, and they think that everything must be as they would have it. But especially if they have "drawn the poor into their nets" {Psa 10:9} - that is, into their bonds, debts, mortgages, as Chrysostom expounds it; then they not only rob, but ravish them; to their cruelty they join dishonesty; there is neither equity nor mercy to be had at their hands.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Pro_22:7

The rich ruleth over the poor, and the borrower is servant to the lender.

The borrower servant to the lender

The mere circumstance of being rich gives one man superiority over another who is poor. He who is forced to borrow is placed on that very account in a sort of relative inferiority to him whose position enables him to lend. These words may be compared with those attributed to the Lord Jesus, It is more blessed to give than to receive.

I. The principle may be universally acknowledged and acted upon. Though a man may have received much--a vigorous intellect, a commanding judgment, a rich imagination--he will be miserable if he can give nothing. If a man were assured that he would never be permitted to tell what he had done or recite what he had seen, he loses at once the great impetus which urges him to do much or to see much. A man is not satisfied with being rich, he must be in circumstances to give; some one must be borrower, while he is a lender. It is the giving which makes the receiving of any worth. What is the reason of this alleged supremacy of giving over receiving?

1. The resemblance which is thus acquired to our Redeemer and Creator. If God be love, there is no presumption in supposing that without objects over which the love might expand the Almighty Himself would have remained unsatisfied. Lending, not borrowing, constitutes the happiness of God. And there is more like-mindedness to Christ in giving than in receiving.

2. The giver or the lender has necessarily an advantage over the receiver or the borrower, and this explains how the one is the servant of the other. In all cases the giving seems to imply a relative superiority and the receiving a relative inferiority.

3. Notice the reflex character of benevolence which causes that whatever is bestowed is restored to us tenfold.

II. Objections urged against the statement of the text. In dividing society into the lenders and the borrowers you would exclude the vast majority of mankind from the possibility of being charitable. But being charitable is not limited to any class of society. The poor man may be a giver as well as the rich. God has not granted to the wealthy a monopoly of benevolence. (H. Melvill, B.D.)

A wholesome horror of debt

The venerable Peter Cooper of New York, whose philanthropic efforts for the elevation of the masses are well known throughout the United States, celebrated his ninety-first birthday. In conversation with a reporter who congratulated him, Mr. Cooper referred to some of the guiding principles to which he attributed his success in life. Among other weighty observations were the following remarks on the burden of debt which are worthy the attention of all, especially of young men. Mr. Cooper said: When I was twenty-one years old my employer offered to build me a shop and set me up in business, but as I always had a horror of being burdened with debt, and having no capital of my own, I declined his kind offer. He himself became a bankrupt. I have made it a rule to pay for everything as I go. If, in the course of business, anything is due from me to any one and the money is not called for, I make it my duty on the last Saturday before Christmas to take it to his business place.

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

MAIN HOMILETICS OF Pro_22:7

AN ANALOGY AFFIRMED AND A CONTRAST SUGGESTED

I. The contrast between the poor man and the borrower. The proverb at least suggests that the poor man and the borrower are not necessarily convertible terms—that a poor man may owe no man anything, and that a man may be in debt without being a poor man in the common acceptation of the word.

1. The poor man and the borrower may occupy different social relations; indeed, as a rule this is the case. The poor man may have been born to poverty, and consequently may be inured to its hardships, one of which is its subjection to the will of the rich. But the borrower may have been born to wealth, and himself accustomed to rule over the poor. The one may be so ignorant and degraded by reason of his poverty as scarcely to be conscious of the yoke he wears; whereas the servitude of the other will be galling in proportion as his education renders him sensitive to his position.

2. They may be unlike in the fact that the poor man may have had no choice but poverty—he may have been born in it, and may have had no opportunity of altering his condition; but the borrower may not have been absolutely obliged to borrow—he may have borrowed merely to speculate or to waste.

II. The point of resemblance between them. They are alike in being both dependent upon the same person—upon the rich man. This rich man may be unlike his poor brother in nothing save in his possession of gold; he may be as uneducated as he is, and, morally, far beneath him. He may be much less polished and refined than the man who borrows of him, but, whatever he is or is not does not alter the case, his money makes him the master—both the poor man and the debtor must submit to his dictation, must acknowledge their dependence on him. Both often have the painful consciousness that he holds in his hand all that makes their existence of any value to them—both often alike feel that he could at any time deprive them of their very bread.

III. The lesson of the proverb. The wise man, by thus showing how two men who are unlike in almost every other respect may be reduced to the same level in this, is probably reading a lesson against borrowing. The poor man’s subjection to the rich is a matter which it is not in his power to alter, but a man goes into debt generally of his own free will. He may often be very hardly pressed by necessity to do so, or as a matter of business it may be advisable, but the proverb at least suggests that the step should not be taken without well weighing the consequences. It is doubtless mainly directed against borrowing when a man has not resources to repay, and is not likely to have them.

OUTLINES AND SUGGESTIVE COMMENTS

1. The responsibility of the rich. How great the power of wealth. In this world it is a talent often more influential for good than intellect or genius.…

2. The temptation of the poor.… To become servile, cringing in spirit. Flunkeyism is the greatest curse of the people.…

3. The wisdom of the diligent. The industrious man is a wise man. Why? Because the more industrious he is, the more independent he becomes of wealthy men.—Dr. D. Thomas.

Very important is it to maintain an independence of mind, quite distinct from pride, which elevates the mind far above doing or conniving at evil, for the sake of pleasing a patron. Many have been forced to great entanglement of conscience, perhaps to vote contrary to their conscience, rather than lose the great man’s smile. Often also the influence of capital is an iron rule of the rich over the poor. Many, who profess to resist conscientiously state-interference, have little regard for the consciences of their dependants. The monied master exercises a control over his workmen, which shews too plainly his purpose to make them the creatures of his own will. This gigantic tyranny should be denounced with the most solemn protest. The true Christian line is to shun that proud independence, which scorns the kindly offer of needful help; but at the same time to avoid all needless obligations. “Sell not your liberty to gratify your luxury.” If possible, “owe no man anything but love.” (Rom_13:8.) “Guard against that poverty, which is the result of carelessness or extravagance. Pray earnestly, labourdiligently. Should you come to poverty by the misfortune of the times, submit to your lot humbly; bear it patiently; cast yourself in child-like dependence upon your God.”—Bridges.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

22:7 This is a warning against being a borrower; other proverbs warn against guaranteeing others’ debts (6:1-2; 20:16).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

He had said (Pro 22:2.), Rich and poor meet together; but here he finds, here he shows, that, as to the things of this life, there is a great difference; for, 1. Those that have little will be in subjection to those that have much, because they have dependence upon them, they have received, and expect to receive, support from them: The rich rule over the poor, and too often more than becomes them, with pride and rigour, unlike to God, who, though he be great, yet despises not any. It is part of the affliction of the poor that they must expect to be trampled upon, and part of their duty to be serviceable, as far as they can, to those that are kind to them, and study to be grateful. 2. Those that are but going behindhand find themselves to lie much at the mercy of those that are before hand: The borrower is servant to the lender, is obliged to him, and must sometimes beg, Have patience with me. Therefore it is part of Israel's promised happiness that they should lend and borrow, Deu 28:12. And it should be our endeavour to keep as much as may be out of debt. Some sell their liberty to gratify their luxury.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The influence of wealth sets aside moral distinctions is implied, and, of course, disapproved (compare Pro 19:6; Pro 21:14, &c.).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 7. The rich ruleth over the poor] So it is in the order of God, and may be a blessing to both.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

7. servant] not necessarily by being sold to him as a slave (Lev_25:30. Comp. Jer_34:13; Jer_34:17); but more generally as being compelled to do his bidding.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

The rich ruleth over the poor,.... Usurps a dominion over them, and exercises it in a rigorous, oppressive, and tyrannical manner; otherwise they are generally the rich that rule, and if they rule well, in a lawful, gentle, and righteous manner, it is commendable;

and the borrower is servant to the lender; being under obligation to him, he is forced to be subject to him, and comply with his humours, and do and say as he would have him; it was a happiness promised to the Israelites, that they should lend to many nations, but not borrow, Deu 15:6; compare with this Neh 5:4.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Servant. He might be sold, &c., Exodus xxii. 3., and Matthew xviii. 25. (Gell. xx. 1.) Plato (Leg. viii.) would have nothing sold on credit. These laws appear to be severe; but they are founded on wisdom, as nothing impoverishes more than the facility of borrowing.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Ruleth over the poor, to wit, with rigour and tyranny, taking advantage of his necessities.

Is servant to the lender; is at his mercy, and therefore forced to comply with his pleasure. The design of the proverb is partly to correct this miscarriage of the rich, and partly to oblige all men to diligence, whereby they may deliver themselves from this servitude.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

7. The rich ruleth over the poor — This proverb, also, states a general fact in forcible language. Riches give influence, power, dominion over those who are without wealth; and the man who borrows, or otherwise goes in debt, loses, in some sense, his liberty by the obligation which he is under to his creditor.

Servant — עבד, (‘hebhedh,) is the word commonly used for bondman, (slave,) though not confined to that sense.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The rich ruleth over the poor. "The rich man (singular) will rule over the poor" (plural); for there are many poor for one rich (see on ver. 3). This is the way of the world. (Pro_18:23) Aben Ezra explains the gnome as showing the advantage of wealth and the inconvenience of poverty; the former bringing power and pre-eminence, the latter trouble and servitude; and hence the moralist implies that every one should strive and labour to obtain a competency, and thus avoid the evils of impecuniosity. The borrower is servant to the lender. (For the relation between borrower and louder, or debtor and creditor, see on Pro_20:16; and comp. Mat_18:25, Mat_18:34) Delitzsch cites the German saying, "Borghart (borrower) is Lehnhart"s (leader"s) servant." We have the proverb, "He that goes a-borrowing goes a-sorrowing." The Septuagint departs from the other versions and our Hebrew text, translating, "The rich will role over the poor, and household servants will lend to their own masters a reading on which some of the Fathers have commented.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Is servant - Is at his mercy, and forced to comply with his pleasure.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

7 A rich man will rule over the poor,

And the borrower is subject to the man who lends.

"This is the course of the world. As regards the sing. and plur. in 7a, there are many poor for one rich; and in the Orient the rule is generally in the hands of one" (Hitzig). The fut. denotes how it will and must happen, and the substantival clause 7b, which as such is an expression of continuance (Arab. thabât, i.e., of the remaining and continuing), denotes that contracting of debt brings naturally with it a slavish relation of dependence. לוה, properly he who binds himself to one se ei obligat, and מלוה, as Pro 19:17 (vid., l.c.), qui alterum (mutui datione) obligat, from לוה, Arab. lwy, to wind, turn, twist round (cog. root laff), whence with Fleischer is also to be derived the Aram. לות, "into connection;" so אל, properly "pushing against," refers to the radically related אלה (= ולה), contiguum esse. אישׁ מלוה is one who puts himself in the way of lending, although not directly in a professional manner. The pred. precedes its subject according to rule. Luther rightly translates: and he who borrows is the lender's servant, whence the pun on the proper names: "Borghart [= the borrower] is Lehnhart's [= lender's] servant."

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

"The rich and the poor meet together" (Pro 22:2 ) for mutual sympathy and helpfulness; yet God has appointed one to rule, and the other to submit. And this gradation of rank in all its forms, involves distinct obligations to be carefully sought out and followed. Subjection, on the one hand, is cheerfully acknowledged as God’s own ordinance; while the sense of responsibility is enlarged on the other. The rule applies to all the domestic relations between dependants and superiors. Yet let it be the rule of order, not of pride, caprice, or selfishness. And especially, when exercised over young persons of refined minds and education, let dependence be soothed by "the law of kindness," elevating them to a rank far above the menials of the house. The golden rule of love will diffuse Christian happiness without disorder or compromise of obligation.

Too often, however, it is a rule of harshness.†1 And indeed, without a practical submission to God’s rule over us, we can scarcely be trusted with power over our fellow-men. Such obligations as that of the borrower to the lender, often force the dependant to a servile bondage. Man becomes an alien to his brother; the victim of his gratification, not the object of his sympathy.†2

Very important is it to maintain an independence of mind, quite distinct from pride, which elevates the mind far above doing or conniving at evil, for the sake of pleasing a patron. Many have been forced to great entanglement of conscience, perhaps to vote contrary to their conscience, rather than lose the great man’s smile. Often also the influence of capital is an iron rule of the rich over the poor. Many, who profess to resist conscientiously state-interference, have little regard for the consciences of their dependants. The monied master exercises a control over his workmen, which shews too plainly his purpose to make them the creatures of his own will. This gigantic tyranny should be denounced with the most solemn protest.

The true Christian line is to shun that proud independence, which scorns the kindly offer of needful help; but at the same time to avoid all needless obligations. ’Sell not your liberty to gratify your luxury.’†3 If possible, "own no man anything but love." (Rom 13:8 .) ’Guard against that poverty, which is the result of carelessness or extravagance. Pray earnestly, labor diligently. Should you come to poverty by the misfortune of the times, submit to your lot humbly; bear it patiently; cast yourself in child-like dependence upon your God.’†4

Footnotes:

†1 Pro 18:23. Amo 2:6 ; Amo 4:1 ; Amo 5:11-12 ; Amo 8:4-6 . Jas 2:6 ; Jas 5:4 . Compare Sir 13:19 .

†2 2Ki 4:1 . Neh 5:3-5 . Mat 18:25-29 . Compare the blessing, Deu 15:6 ; Deu 28:12 .

†3 Henry in loco.

†4 Geier in loco.

Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.

v. 7. The rich ruleth over the poor, his wealth giving him a large measure of power, especially if the poor are dependent upon him for loans, and the borrower is servant to the lender, for indebtedness is bound to interfere with the feeling, if not with the fact, of freedom.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

borrows ... lends

You may need to make explicit what it is that is borrowed or lent. AT: "borrows money ... lends money" (See: Assumed Knowledge and Implicit Information)

He who sows injustice will reap trouble

The writer speaks of a ruler or other powerful person treating those less powerful unjustly as if he were planting seeds that will give birth to plants that bring trouble. AT: "If a person treats those less powerful than he is unjustly, they will cause him trouble later on" (See: Metaphor)

the rod of his fury will fade away

The word "rod" is a metonym for power over other people. Possible meanings are 1) the unjust ruler will lose the power that he had that allowed him to treat other people unjustly or 2) when the people respond to the injustice he had done by harming him, he will have no power to stop them. AT: "he will no longer have the power that he had used to harm people" (See: Metonymy)

rod of his fury

The word "rod" is a metonym for power over other people. The unjust man was harming innocent people as if he were very angry with them. AT: "the rod he had used as if he were punishing people" or "the power he used to harm others" (See: Metonymy)

will fade away

The word translated "fade away" is also used of plants drying up.

translationWords

rule

servant

plant

reap

trouble

wrath

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

A rich man will rule over the poor An ignoramus always needs a Torah scholar.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.