Proverbs 28:6

Pro 28:6 Better [is] the poor that walketh in his uprightness, than [he that is] perverse [in his] ways, though he [be] rich.

Ver. 6. Better is the poor, &c.] See Pro 19:1.

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_28:6

Better is the poor that walketh in his uprightness, than he that is perverse in his ways, though he be rich.

Christianity, the health of a people

The poor man who walks in his integrity, must be supposed to possess that practical wisdom so much spoken of in this book. The rich man who is perverse in his ways is destitute of this wisdom. The presumed difference between the poor man and the rich is in the possession of true religious principle.

I. The influence which true religion exerts in reference to the duties of life. There has been a tendency to speak of useful knowledge as if it did not include religious knowledge. Useful knowledge must be that which equips man for immortality. If a man is imbued with the fear of God, he has a principle which must accompany him into all the intercourse of life, and exert an influence over each portion of his conduct.

II. The influence which true religion exerts in reference to the trials of life. The poor cottager finds in the promises of Scripture a mighty counterpoise to all the troubles by which he is oppressed. Christianity does not diminish labour or prevent sorrow or death, but it does give strength, and cheer, and hope. Religion has such a power of softening what is rugged, enlightening what is dark, sustaining under the heaviest pressure, and encouraging in the most perplexed circumstances, that as nothing can supply its place, so its possession more than compensates every other want. (H. Melvill, B.D.)

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

Pro 28:6. Better is the poor — In a much safer and happier condition; that walketh in his uprightness — That sincerely desires and endeavours to walk in all well pleasing before God; than he that is perverse in his ways — Hebrew, דרכים, in two ways, that is, halting in two ways, pretending to virtue, but practising vice; or covering his wicked designs with good pretences; or sometimes erring on one hand, and sometimes on the other, as wicked men commonly do.

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

This Proverb is repeated†1 for its valuable instruction. One part of the comparison, implied before, is here expressed — though he be rich. Before, he was described as perverse in is lips. A deeper trait of character is here given — perverse in his ways, or his principles. This is one of those paradoxes, that sometimes stumble the feet even of God’s children. (Psa 73:2-16 .) A man may walk in his uprightness, and yet be poor. He may be perverse in his ways, and be rich. And yet the poor man, with all his external disadvantages, is better; more honorable, more happy, more useful than the rich, with all his earthly splendor.†2

To come to a solid scriptural decision on this point is of great practical moment. For if we are dazzled with the glitter of this world’s glory, we shall reverse the golden rule (Mat 6:33 ); and "seek" first the world as our grand object: and "the kingdom of God," the interests of the soul, the stake of eternity, will occupy only the second place; that is — virtually they will be thrust out.

This is a just balance, however counter it may be to common opinion. Dishonesty is the besetting temptation of the poor. (Pro 30:9 .) Yet in despite of this temptation, he walks in his uprightness. Is there not a glory around his poverty, infinitely beyond the vain show of this world? The rich man is perverse in his ways; "a double-minded man," endeavoring to walk in two ways;†3 outwardly following godliness, inwardly deceit; pretending to go one way, walking in another. Who can trust him?

So far then as concerns character, the comparison is in favor of the poor. As regards condition — Who would not prefer the lot of Elijah, subsisting upon his barrel of meal, to Ahab in all the glory of his throne?†4 Who does not see a dignity in Paul standing at the bar, that throws the worldly rank of his judges into utter insignificance?†5

But the truth is of general application. Outward superiority only affects our state before God, as increasing proportionably our responsibilities. (Luk 12:48 .) How many will wish, that they had lived and died in obscure poverty, with "a conscience void of offense toward God and toward man" (Act 24:16 ); rather than have been entrusted with riches; only in the perverseness of their ways to embolden them to sin with a high hand against God and their own souls!

Footnotes:

†1 Pro 19:1. The LXX. translation of this verse, 28:6, is — ’A poor man is better than a rich lie’ — the abstract for the concrete. Compare Pro 19:22 . Psa 62:9 .

†2 There is a fine passage from Cicero, which it is difficult to translate without losing much of its spirit — ’A contented mind is as good as an estate. Frugality is itself a revenue. To be satisfied with one’s lot is to be really and infallibly rich. If landed possessions are most highly valued by shrewd judges of human affairs, as a property, which is least liable to injury; how inestimably precious must true virtue, which cannot be snatched from us by force or by fraud; which cannot be damaged by shipwreck or by fire; which no tempests or political disturbances can change! They alone, who are endowed with this treasure, can be said to be truly rich. They alone possess what is fruitful and durable. What is allotted to them they deem sufficient. They covet nothing. They really want nothing. They require nothing. The wicked and the avaricious, on the contrary, so far from being rich, are in reality miserably poor; inasmuch as they have no certain treasure, and are always impatient for some addition to their stores, never satisfied with their present possessions.’ — Paradox, vi. 3.

†3 Heb. perverse in two ways, Jas 1:8 .

†4 1Ki 17:13-15, with 1Ki 21:1-4, 1Ki 21:19 .

†5 Act 24:24-26; Act 26:27-29 . 2Ti 4:16-17 .

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

28:6 Virtue is more valuable than material wealth. This proverb is repeated with a slightly different conclusion in 19:1.

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

Here, 1. It is supposed that a man may walk in his uprightness and yet be poor in this world, which is a temptation to dishonesty, and yet may resist the temptation and continue to walk in his uprightness - also that a man may be perverse in his ways, injurious to God and man, and yet be rich, and prosper in the world, for a while, may be rich, and so lie under great obligations and have great opportunities to do good, and yet be perverse in his ways and do a great deal of hurt. 2. It is maintained as a paradox to a blind world that an honest, godly, poor man, is better than a wicked, ungodly, rich man, has a better character, is in a better condition, has more comfort in himself, is a greater blessing to the world, and is worthy of much more honour and respect. It is not only certain that his case will be better at death, but it is better in life. When Aristides was by a rich man upbraided with his poverty he answered, Thy riches do thee more hurt than my poverty does me.

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

(Compare Pro 10:6). Riches cannot compensate for sin, nor the want of them affect integrity.

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

(6) Better is the poor that walketh . . .—A variation of Pro_19:1.

Perverse in his ways.—According to the pointing of the text the words signify, “perverse in two ways.” That is, the sinner tries to “go two ways” (Sir_2:12); to follow his own way without entirely deserting God’s; to “serve God and mammon;” he is “double-minded” (Jas_1:8), instead of setting before himself God’s will as the guide of his life.

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

6. The first half of the proverb occurs in Pro_19:1.

perverse in his ways] Lit. perverse of two ways: i.e. in double-dealing. Comp. “Woe … to the sinner that goeth two ways!” Sir_2:12; ἀνὴρ δίψυχος ἀκατάστατος ἐν πάσαις ταις ὁδοῖς αὐτοῦ, Jas_1:8.

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.

Better is the poor that walketh in his uprightness,.... See Gill on Pro 19:1;

than he that is perverse in his ways, though he be rich; or, "in his two ways" (c): that halts between two ways, or makes use of both; sometimes turns to the one, to the right hand, and sometimes to the other, to the left hand; or that pretends to the one, and walks in the other; would be thought to be a virtuous and religious man, and to walk in the paths of righteousness and truth, when he walks in those of sin and wickedness. And now a poor man that walks evenly and uprightly, according to the word of God and truth of the Gospel, in the commandments and ordinances of the Lord, and in the paths of faith and holiness, is better than he; more honourable, more comfortable, and happy in life and in death; he has grace now, and will have glory hereafter.

(c) Heb. "duabus viis", Piscator, Cocceius; "pervertens duas vias", Baynus; "duplici via", Michaelis; "gemina via", Schultens, so Ben Melech.

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

Perverse in his ways - literally, “Perverse in his double ways.” Compare Ecclesiasticus 2:12 and Jam 1:8.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Better; in a much safer and happier condition.

In his ways, Heb. in two ways; halting between two ways, pretending to virtue, but practising vice; or covering his wicked designs with good pretences; or sometimes erring on one hand, and sometimes on the other, as wicked men commonly do.

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

6. Better — More esteemed and better off.

In his ways — According to the Hebrew points, in his double ways, double dealing or duplicity of conduct. Riches, like every other good thing, commands respect and deference for their possessor. But let us never forget that it is better to be poor and upright — erect and straight — than rich and perverse, that is, morally crooked. Comp. Pro_19:1; Jas_1:8.

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

This is almost the same as Pro_19:1, but varies a little in the second hemistich: than he that is perverse in his ways, though he be rich. The Hebrew literally is, perverse of two ways; i.e. who, going one way, pretends to go another; the "two ways" being the evil which he really pursues, and the good which he feigns to follow. Delitzsch calls him "a double-going deceiver." So Siracides imprecates, "Woe to the sinner that goeth two ways" (Ecc_2:12). "A double-minded man," says St James, (Jam_1:8) "is unstable in all his ways." It is not the endeavouring to serve God and mammon at the same time that is meant, but putting on the appearance of religion to mask wicked designs in the present case in order to gain wealth. Septuagint, "A poor man walking in truth is better than a rich liar.

Vers. 6-12. The moral quality of life.

Nothing we can touch, no relation we can enter into or observe, but has its moral bearing. This, indeed, is the great lesson, in hundredfold iteration, of this book.

I POVERTY WITH INNOCENCE, WEALTH WITH PERVERSITY. (Ver. 6) Whatever be the compensations of poverty in a lower point of view, most men would vote for riches if they had the opportunity at the price of all its inconveniences, and we need to be reminded that he who would sell his peace of conscience for wealth does but "gain a loss." Better go to heaven in rags than to hell in embroidery. Better God than gold; better be poor and live, than rich and perish.

II A MAN IS KNOWN BY THE COMPANY HE KEEPS. (Ver. 7) The first example is that of the man whose delight is in the Law, who is in fellowship with the truth, and who is therefore a companion "of all them that fear God and keep his precepts." The second is that of one who keeps company with the dissipated, stains his name, and brings dishonour on his family. In society lie the greatest perils and the greatest safeguards. The Christian Church is the Divine society which aims at the true and holy ideal of living. As with books, so with men; the rule is keep company only with the best.

III ILL-GOTTEN WEALTH DWINDLES. (Ver. 8) Wealth is not his who gets it, but his who enjoys it. And if gotten by ill means, it cannot be enjoyed; and "Ill got, ill spent," says the proverb. Wealth, diverted by force or fraud from its natural channels flows back by a law of economic gravitation. A man labours for himself with selfishness and wickedness, and the harvest falls into better hands; "not intending it of himself; but it is so done through God"s secret providence.

IV PRAYERS ARE VITIATED BY INJUSTICE. (Ver. 9) They are tainted by a horrible lie. In prayer the goodness, the moral perfection, of God is assumed; and prayer implies that the holy will ought to be done. Yet how great the contradiction between such prayers on the lips and the heart bent upon defeating that will! "Just reason that God shall refuse to hear him who refuses to hear God." Without the "ceasing to do evil, and the learning to do well," sacrifices are vain oblations, and incense is an abomination to God. (Isa_1:11-15)

V THE SEDUCER IS SELF-SEDUCED. (Ver. 10) So the snare of Balaam, laid for Israel, became the cause of his own ruin. If the retribution is not visible, it is a fact in the soul. Among the ingredients of remorse, none is more bitter than the recollection of having led youth and innocence astray. It is a sin most difficult of self-forgiveness. But the righteous inherit salvation. There is a real sense in which men should seek to realize the character of "just men that need no repentance." There is no salvation in selfishness none which does not imply a regeneration of the social consciousness.

VI POVERTY AND RICHES HAVE THEIR COMPENSATION. (Ver. 11) Confidence in riches begins in illusory self-confidence; and there is much to abet and foster it in the opinion of the multitude; for, as the old saying runs, "Rich men have no faults." But the poor man, endued with sense and with religion, sees through these false estimates; knows that the rich feel misfortunes which pass over his own head; that they pay a tax of constant care and anxiety; and that it is ever better to fare hard with good men than to feast with bad.

VII "THE VOICE OF THE PEOPLE THE VOICE OF GOD." (Ver. 12) Whatever be the love of greatness and splendour, of rank and position, in the common mind, the people cannot but rejoice in good rulers, and be depressed under evil. A generous acclamation breaks from the popular heart when good men are raised to honour. "When Mordecai went out from the presence of the king in the king"s royal apparel,...the city of Shushan rejoiced and was glad. The Jews had light, and gladness, and joy, and honour; in every province...a feast and a good day". J. (Est_8:15-17)

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

Better - In a much happier condition.

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

What is stated in this proverb is a conclusion from the preceding, with which it is also externally connected, for רשׁ (= ראשׁ), רשׁע, רע, and now רשׁ, follow each other:

Better a poor man who walketh in his innocence,

Than a double-going deceiver who is rich thereby.

A variation of Pro 19:1. Stainlessness, integritas vitae, as a consequence of unreserved devotion to God, gives to a man with poverty a higher worth and nobility than riches connected with falsehood which "halts between two opinions" (Kg1 18:21), and appears to go one way, while in reality it goes another. The two ways דּדכים (cf. Sir. 2:12, οὐαί ἁμαρτωλῷ ... ἐπιβαίνοντι ἐπὶ δύο τρίβους) are, as Pro 28:18, not ways going aside to the right or to the left of the right way, but the evil way which the deceiver truly walks in, and the good way which he pretends to walk in (Fleischer); the two ways of action placed over against one another, by one of which he masks the other.

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.)

A poor man...is better Even one who is poor in Torah.

who walks innocently with good deeds.

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.