Proverbs 23:10

Pro 23:10 Remove not the old landmark; and enter not into the fields of the fatherless:

Ver. 10. Remove not the ancient landmark.] {See Trapp on "Pro 22:28"}

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_23:10-11

Their Redeemer is mighty.

Social injustice

I. Social injustice indicated. Remove not the old landmarks. What are the landmarks? The rights of man as man.

1. Every man has a right to personal freedom.

2. To the produce of his own labour.

3. To freedom in religion.

II. Social injustice perpetrated on the helpless. Enter not into the fields of the fatherless. Orphans have their rights. There are villains in society who perpetrate outrages on orphans.

1. This is cowardly.

2. This is cruel.

3. This is common.

III. Social injustice judicially regarded by God. Their Redeemer is mighty. Redeemer here means next of kin. The mighty God is the protector of the helpless. (D. Thomas, D.D.)

The fatherless

These are taken under Gods special protection; with Him they not only find mercy shown to them, but justice done for them. He is their Redeemer, their God, their near kinsman, that will take their part, and stand up for them with jealousy, as taking Himself affront in the injuries done to them. He is mighty--almighty; His omnipotence is engaged and employed for their protection, and their proudest and most powerful oppressors will not only find themselves an unequal match for this, but will find that it is at their peril to contend with it. Every man must be careful not to injure the fatherless in anything, or to invade their rights. Being fatherless, they have none to redress their wrongs, and, being in their childhood, they do not so much as apprehend the wrong that is done them. Sense of honour, and much more the fear of God, would restrain men from offering any injury to children, especially fatherless children. (Matthew Henry.)

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

Pro 23:10-11. Enter not into the fields of the fatherless — Either to take away their goods, or rather, to possess their lands, as this phrase is used, 2Sa 5:6. For their Redeemer is mighty — Hebrew, גאלם, their near kinsman, to whom it belongs to avenge their wrongs, and to recover and maintain their rights: see on Lev 25:25; Num 35:12; Job 19:25. God is pleased to call himself the kinsman of the fatherless, to show how much he concerns himself for the relief of oppressed and helpless persons.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL NOTES.—

Pro_23:11. Their Redeemer. Their Goel, or Avenger. In the Hebrew law this word is applied to the nearest kinsman. (See Rth_3:12.)

MAIN HOMILETICS OF Pro_23:10-11

THE RIGHTS OF PRIVATE PROPERTY

I. In the community formed under Divine direction there was a possession of personal and private property. When the land of Canaan was first divided among the tribes, it is evident that each family had its respective allotment, the boundaries of which were clearly defined. (See Deu_19:14, etc.) Each head of a family became, therefore, a possessor of property, to which no other person, not even the king in the days of the monarchy, had any right. (See 1Ki_21:1-3.) This kingdom, therefore, formed under direct Divine supervision, was not governed on communistic principles; each man had his own inheritance, which became more or less valuable according to the industry and skill expended upon it. Social inequalities must have resulted from this arrangement, which were prevented from becoming too great by the arrangements connected with the year of jubilee, but which within certain limits were evidently not regarded by God as opposed to the welfare of His chosen people. We may infer, then, that the idea that it would be better for mankind if all things were possessed in common—if no man had anything which he could call his own—is not a Divine idea, and is a mistaken one.

II. Those who are too helpless to protect their own rights are especially under the protection of God. The depravity of human nature is seen in the almost universal tendency displayed by the strong to forget the claims of the weak; but when this tendency is carried to the length of wronging the widow and the fatherless, it seems as if a man had sunk to the lowest depths of moral degradation. Yet there were such specimens of fallen humanity in the commonwealth established and governed by God Himself, as there are in nominally Christian England. But, from the earliest days of Jewish history, God declared Himself to be the Guardian of the widow and the fatherless, and the field which was their inheritance might have been well called God’s Acre, from which all intruders were warned off by Divine command and threatening. This is a truth which it may be well for all those to lay to heart who hold property in trust for such dependent ones, or who have any other responsibility in relation to them. It is surely a comforting thought for the fatherless themselves that the place of the earthly parent is taken by One whose power as much exceeds all human power as His love goes beyond all human love.

ILLUSTRATION

The state of Palestine with regard to enclosures is very much the same now as it has always been. Though gardens and vineyards are surrounded by dry stone walls or hedges of prickly pear, the boundaries of arable fields are marked by nothing but a little trench, a small cairn, or a single erect stone placed at certain intervals. It is manifest that a dishonest person could easily fill the gutter with earth, or remove these stones a few feet without much risk of detection and thus enlarge his own field by a stealthy encroachment on his neighbour’s.—Dr. Jamieson.

OUTLINES AND SUGGESTIVE COMMENTS

The words in the first clause of the verse have been sometimes applied in a very different department—even to the danger and the criminality of intermeddling with old and long established articles of doctrine in religion, and principles and statutes of civil polity.… It is clear, however, that there can be no period of prescription for truth,—or rather for falsehood,—no length of time, that is, by which error that has passed for truth can become anything else than error. No time can transmute wrong into right. Changes, no doubt, should be made with caution. The longer anything has been received as a truth, the improbability of its being found an error becomes ever the greater. But if any dogma in any human system of Christian doctrine is proved, from a full and careful investigation of the word of God, to have been set down and held as a truth by mistake,—it would be a most strange and mischievous attachment to antiquity for its own sake, that would resist its being expunged and the truth discovered substituted in its room. Never must we forget, that the most ancient landmarks of truth and duty are those which have been fixed here—in the Bible—by the hands of prophets, apostles, and evangelists, under the immediate direction of the “Spirit of the Lord.” There are none so old as these. From the Bible human standards have been formed. Their landmarks profess to be in agreement, in the bounding lines of truth and error marked out by them, with those which are set down there. But when, on a careful survey, any of them are found to have been misplaced, and to bring any part of the region of error within the boundary of the territory of truth,—their removal becomes a duty of imperative obligation.—Wardlaw.

The word for redeemer signifies the man who was “next of kin,” the kinsman on whom, by the law of Moses, it was incumbent as a matter of duty, and with whom too it was a matter of interest, to look after the concerns of his poor relations; with whom lay indeed the avenging of their blood, if in any case their life should, in cruel selfishness, be taken away. It was on the principle of that statute that Boaz called upon the next of kin to come forward and redeem the inheritance of Elimelech at the hand of Naomi, and that, upon his hearing the conditions and declining, he did it himself. Now he who happened to be the redeeming kinsman might himself be poor, and powerless, and without either means or influence. But they should not, on that account, be unprotected and unbefriended. Jehovah himself would take the place of their kinsman—would “plead their cause,” would maintain their rights, would redress their wrongs, would bring His power to bear against their oppressors. He would fulfil for them the part of their near relation: and he is “mighty.” Hear his words:—“Ye shall not afflict any widow, or fatherless child. If thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry; and my wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless.” (Exo_22:22-24.) These, you may think, are Old Testament threatenings, belonging to a judicial law that has passed away; or, more properly, they belong to the special theocracy, being strictly no part of the judicial law, inasmuch as they do not prescribe any punishment to be inflicted by the hand of man, but announce what Jehovah himself would, by his own interposition, execute. Be it so. But think you that the character of God has changed? Such assurances and threatenings are not mere warnings of punishment; they are expressions of character.—Wardlaw.

Adored be the unsearchable pity, grace, and condescension of Emmanuel! When He could not redeem as God, He became our kinsman, that He might be our Redeemer! (Heb_2:14-16.)—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.

23:10-11 Saying 10: The wise avoid unfair business practices and illegitimate gains (see 22:28), knowing that the Lord will judge wrongdoing. • Redeemer: The NLT is probably correct in capitalizing the word Redeemer and identifying him with God, although a human redeemer might be intended.

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

Note, 1. The fatherless are taken under God's special protection; with him they not only find mercy shown to them (Hos 14:3) but justice done for them. He is their Redeemer, their Goel, their near kinsman, that will take their part and stand up for them with jealousy, as taking himself affronted in the injuries done to them. As their Redeemer he will plead their cause against those that do them any injury, and, one way or other, will not only defend their right, and recover it for them, but avenge the wrongs done to them. And he is mighty, almighty; his omnipotence is engaged and employed for their protection, and their proudest and most powerful oppressors will not only find themselves an unequal match for this, but will find that it is at their peril to contend with it. 2. Every man therefore must be careful not to injure them in any thing, or to invade their rights, either by a clandestine removal of the old land-marks or by a forcible entry into their fields. Being fatherless, they have none to redress their wrongs, and, being in their childhood, they do not so much as apprehend the wrong that is done them. Sense of honour, and much more the fear of God, would restrain men from offering injury to children, especially fatherless children.

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

(Compare Pro 22:22-23).

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 10. Remove not the old landmark] See the preceding chapter, Pr 22:28.

Enter not into the fields of the fatherless] Take nothing that belongs to an orphan. The heaviest curse of God will fall upon them that do so.

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

(10) Remove not the old landmark.—See above, on Pro_22:28.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. See Pro_22:28.

enter not into] to do him wrong as the parallelism implies.

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.

Remove not the old landmark,.... See Gill on Pro 22:28;

and enter not into the fields of the fatherless; to carry off the increase of them, to reap their wheat, or mow their grass, or turn in cattle to eat it; or to encroach upon them, take in any part of them, or join the whole to their own; for if there is a woe to them that lay field to field, much more to them that enter into and take the fields of the fatherless, and join them to their own, Isa 5:8.

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

Ones. Hebrew and Septuagint, "ancient boundaries."

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).

Either to take away their goods; or rather, to possess their lands, as this phrase is used, 2Sa 5:6.

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

10, 11. Remove not… landmark — That which marked the border of the field. Encroach not upon the rights of others, especially of the orphan or other defenceless person. See Pro_22:28. For their redeemer —גאלם, (goal-am,) their kinsman, patron, defender, avenger, is strong, etc. Jehovah is expressed in the Septuagint.

He shall plead their cause with thee — That is, against thee. Our Authorized Version does not give the full force of the original: He will defend their suit against thee; or, he himself will take their case. Deu_19:14; Deu_27:17; Pro_22:28; Job_31:21.

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

Vers. 10, 11. An enlargement of Pro_22:28 combined with Pro_22:22, Pro_22:28.

Enter not into the fields of the fatherless. Do not think to appropriate the fields of orphans, as if there were no our to defend their rights. (comp. Pro_15:25)

See homily on Pro_22:28. C.

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

Enter not - To possess their lands.

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

The following proverb forms a new whole from component parts of Pro 22:28 and Pro 22:22.:

10 Remove not ancient landmarks;

And into the fields of orphans enter thou not.

11 For their Saviour is a mighty one;

He will conduct their cause against thee.

בּוא ב separates itself here to the meaning of injuste invadere et occupare; French, empiter sur son voisin, advance not into the ground belonging to thy neighbour (Fleischer). If orphans have also no goel among their kindred (Aquila, Symmachus, Theodotion, ἀγχιστεύς) to redeem by purchase (Lev 25:25) their inheritance that has passed over into the possession of another, they have another, and that a mighty Saviour, Redemptor, who will restore to them that which they have lost - viz. God (Jer 50:34) - who will adopt their cause against any one who has unjustly taken from them.

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 general prohibition to remove the old landmark has been before given. (Pro 22:28 .) A special warning, and a powerful reason are here added. Many would not dare to touch the rich, while they oppress the poor at their will. But the fields of the fatherless are under Almighty protection. Not indeed that there is any license to trespass upon the rich man’s field. But the fatherless having no might, God will plead with the invader for the wrong done to them, as for a wrong done to himself, because done to those, whom he undertook to protect. Beware therefore of arming against yourself the divine vengeance by entering into it. Helpless they may seem to be. But their Redeemer is mighty; he shall plead their cause with thee.†1 Was the nearest of kin bound to be the Redeemer of his kinsman’s wrongs?†2 Adored be the unsearchable pity, grace, and condescension of Emmanuel! When he could not redeem as God, he became our kinsman, that he might be our Redeemer!†3 And he now bears the endearing title of "the Father of the fatherless."†4 His moral government shews, that "in him they find" not "mercy"†5 only but justice also. (Psa 103:6 .) Here is their strong confidence, when human help is gone. — "The poor committeth himself unto thee; thou art the helper of the fatherless." (Psa 10:14, Psa 10:17-18 .) "Pure and undefiled religion is" therefore to follow his heavenly pattern — "to visit the fatherless and widows in their affliction." (Jas 1:27 .) Special provision was made in the Apostolical ministration for these friendless objects of Christian help.†6 The gospel reflects the image of Christ, when native selfishness is thus melted away in sympathizing love.

Footnotes:

†1 Pro 22:22-23. Jer 50:33-34 . Compare Exo 22:22-24 . Job 22:9-10 ; Job 31:21-23 ; Job 34:28 . Isa 10:1-3 .

†2 Lev 25:25. Num 35:12 . Rth 3:12 .

†3 Heb 2:14-16.

†4 Psa 68:5, with Psa 68:18 .

†5 Hos 14:3. Psa 146:9 .

†6 Act 6:1. 1Ti 5:3-5, 1Ti 5:9-10 .

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

v. 10. Remove not the old landmark, the boundary which was placed when the land was first divided to the several families, and enter not into the fields of the fatherless, for the purpose of changing the boundary marks or committing other acts of violence;

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

and...the fields of the orphans The gleanings, the forgotten sheaves, and the corner that is due them.

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.