Proverbs 14:20

KJV

¶ The poor is hated even of his own neighbour: but the rich [hath] many friends.

KJV (with Strong's)

The poor {H7326} is hated {H8130} even of his own neighbour {H7453}: but the rich {H6223} hath many {H7227} friends {H157}.

Complete Jewish Bible

The poor are disliked even by their peers, but the rich have many friends.

Berean Standard Bible

The poor man is hated even by his neighbor, but many are those who love the rich.

American Standard Version

The poor is hated even of his own neighbor; But the rich hath many friends.

Commentary

### SUMMARY
Proverbs 14:20 offers a poignant and often uncomfortable observation on the transactional nature of human relationships in a fallen world, revealing how material circumstances profoundly influence social dynamics. It starkly highlights the unfortunate reality that individuals in poverty frequently experience isolation and rejection, even from those within their immediate social sphere, while the affluent readily attract a multitude of associates whose allegiance may stem more from self-interest and perceived advantage than from genuine affection or intrinsic worth. This proverb serves as a cynical yet accurate commentary on the superficiality and conditional basis of many human connections, driven by societal perceptions of value and utility rather than inherent character or compassionate solidarity.

### CONTEXT
* **Literary Context:** Proverbs 14 is a chapter rich in antithetical parallelism, a hallmark of Hebrew wisdom literature, which contrasts the paths and outcomes of the wise and the foolish, the righteous and the wicked. Verse 20 fits squarely within this framework, presenting a stark contrast between the social standing of the poor and the rich. It immediately follows a proverb about the scorn shown to neighbors ([Proverbs 14:21](/proverbs/14-21 "Proverbs 14:21 - Scorn for Neighbors")) and precedes a series of sayings on diligence, profit, and the nature of sin and righteousness. This particular proverb, along with others like [Proverbs 19:4](/proverbs/19-4 "Proverbs 19:4 - Wealth Attracts Friends") and [Proverbs 19:7](/proverbs/19-7 "Proverbs 19:7 - The Poor Abandoned"), forms a recurring theme within the book of Proverbs, which frequently observes the harsh realities of human behavior concerning wealth and poverty, often without endorsing these behaviors but rather exposing them for reflection and discernment.
* **Historical & Cultural Context:** In ancient Israel, as in many ancient Near Eastern societies, social status was inextricably intertwined with economic standing. While the Mosaic Law contained numerous provisions for the care and protection of the poor, the widow, and the orphan (e.g., [Deuteronomy 15:7-11](/deuteronomy/15-7-11 "Deuteronomy 15:7-11 - Lending to the Poor")), the practical realities of human fallenness often led to a significant disparity between divine command and human conduct. Wealth typically conferred influence, power, and a network of alliances, while poverty could lead to marginalization, indebtedness, and social ostracization. The "neighbour" (`rêaʻ`) in this context could refer to a close associate, a fellow citizen, or even a kinsman, making the rejection of the poor by their own particularly poignant and indicative of a breakdown in communal responsibility. The "friends" of the rich might include those seeking patronage, business opportunities, or social advantage, reflecting a transactional rather than genuinely relational bond.
* **Key Themes:** This proverb contributes to several key themes prevalent in the book of Proverbs and broader biblical wisdom literature. Firstly, it highlights the **harsh reality of social injustice and human depravity**, where self-interest often overrides compassion and ethical obligations. It exposes how a society's values can become distorted, leading to the neglect of the vulnerable. Secondly, it underscores the **superficiality and conditional nature of relationships** that are based on material gain rather than genuine love or intrinsic worth. The "friends" of the rich are often fair-weather companions, illustrating the deceptive nature of prosperity and the perils of trusting in worldly security, a theme echoed in [Proverbs 11:28](/proverbs/11-28 "Proverbs 11:28 - Trusting in Riches"). Thirdly, while observing a societal ill, the proverb implicitly calls for a **reassessment of values**, challenging the reader to consider how they treat the vulnerable and to cultivate a heart of true generosity and impartiality, echoing the broader biblical emphasis on justice and care for the marginalized found in passages like [Amos 5:12](/amos/5-12 "Amos 5:12 - Oppression of the Poor") and the New Testament's warnings against partiality in [James 2:1-7](/james/2-1-7 "James 2:1-7 - Warning Against Partiality").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **poor (Hebrew, _rûwsh'_):** A primitive root meaning "to be destitute." This word emphasizes a state of lacking, being needy, or being impoverished. It describes not merely a low economic status but a condition of utter destitution and vulnerability, which often leads to social disadvantage, marginalization, and a lack of resources for basic survival.
* **hated (Hebrew, _sânêʼ'_):** A primitive root meaning "to hate (personally)." This is a strong term indicating deep personal aversion, rejection, or being treated as an enemy. It signifies more than mere dislike; it implies active social exclusion, disdain, and even animosity, highlighting the profound emotional and relational pain experienced by the poor, who are not just ignored but actively spurned.
* **friends (Hebrew, _ʼâhab'_):** A primitive root meaning "to have affection for (sexually or otherwise); (be-) love(-d, -ly, -r), like, friend." While this word typically denotes genuine affection, love, and loyalty, its use here in stark contrast to the "hated" poor, and in conjunction with "many," carries an ironic or cynical undertone. The "friends" of the rich are described using a word for genuine affection, yet the context implies their attachment is often conditional, opportunistic, and self-serving, highlighting the deceptive appearance of such relationships.

#### Verse Breakdown
* **"The poor is hated even of his own neighbour:"** This clause paints a bleak and heartbreaking picture of the poor person's social reality. The "poor" (`rûwsh`), in their state of profound destitution, are not just neglected or forgotten but actively "hated" (`sânêʼ`). The phrase "even of his own neighbour" (`rêaʻ`) intensifies the tragedy and betrayal. A neighbor in ancient Near Eastern culture was often a close associate, someone with whom one shared community, mutual obligations, and a sense of kinship. For such a person to hate or reject the poor underscores a profound breakdown of communal solidarity, compassion, and the ethical responsibility to care for the vulnerable, highlighting the depth of the poor's isolation and the cruelty of human self-interest.
* **"but the rich [hath] many friends."** This contrasting clause presents the inverse reality, exposing the superficiality of worldly relationships. The "rich" (`ʻâshîyr`), by virtue of their wealth and the influence it confers, attract "many" (`rab`) "friends" (`ʼâhab`). The implied meaning is that these "friends" are drawn not by the rich person's character, virtue, or intrinsic worth, but by the benefits, opportunities, patronage, or social advantage that wealth provides. This highlights the conditional and often transactional nature of such relationships, which are rarely genuinely affectionate or loyal. The stark contrast with the isolation of the poor emphasizes the world's tendency to gravitate towards perceived advantage and utility, rather than genuine human connection.

#### Literary Devices
Proverbs 14:20 masterfully employs **Antithetical Parallelism**, a foundational characteristic of Hebrew poetry, to convey its powerful message. The first half of the verse ("The poor is hated even of his own neighbour") stands in direct opposition to the second half ("but the rich hath many friends"), creating a sharp contrast that underscores the disparate social realities and moral imbalances inherent in a fallen world. This parallelism is not merely structural but deeply thematic, highlighting the moral and social chasm between the marginalized and the privileged. The proverb also uses a form of **Hyperbole** or **Exaggeration** in stating that the poor are "hated even of his own neighbour," which, while perhaps not universally true in every literal instance, powerfully conveys the depth of social rejection, disdain, and neglect experienced by the impoverished. Conversely, the "many friends" of the rich can be seen as an example of **Irony**, as the sheer quantity of associates does not necessarily equate to quality, sincerity, or genuine affection. This ironic observation serves as a subtle yet potent **Social Commentary**, exposing the superficiality of human relationships driven by self-interest and material gain rather than true compassion, loyalty, or intrinsic worth.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Proverbs 14:20 serves as a stark commentary on the fallen nature of humanity and the pervasive influence of sin on social structures. It reveals how self-interest, materialism, and a distorted worldview can corrupt human relationships, leading to the abandonment of the vulnerable and the flattery of the powerful. While the proverb observes this harsh reality, it does not endorse it. Instead, it implicitly challenges the reader to align their values with God's heart for justice and compassion. Throughout Scripture, God consistently champions the cause of the poor and marginalized, condemning those who oppress or neglect them. This proverb highlights a societal ill that stands in direct opposition to the biblical call for righteousness, generosity, and genuine love for one's neighbor, regardless of their economic status. It underscores the biblical truth that true wisdom involves discerning between superficial appearances and genuine character, and acting with integrity and compassion towards all, reflecting God's own impartiality and love for the vulnerable.

* [Proverbs 19:4](/proverbs/19-4 "Proverbs 19:4 - Wealth Attracts Many Friends")
* [Proverbs 19:7](/proverbs/19-7 "Proverbs 19:7 - The Poor Are Shunned by Friends")
* [Proverbs 28:27](/proverbs/28-27 "Proverbs 28:27 - Giving to the Poor Leads to No Want")

### REFLECTION AND APPLICATION
This proverb holds a mirror up to our own hearts and societies, challenging us to examine the basis of our relationships and our attitudes towards wealth and poverty. Do we, consciously or unconsciously, gravitate towards those who can offer us something, or do we extend genuine friendship and support to all, especially those who are marginalized or in need? The "hated" poor and the "many friends" of the rich expose a deep-seated human tendency to value utility and material benefit over inherent worth, and to prioritize self-gain over compassionate community. For believers, this verse is a powerful call to counter-cultural living, to embody the unconditional love of God who shows no partiality. It compels us to actively seek out and uplift the vulnerable, to cultivate authentic relationships built on mutual respect and love, and to resist the world's superficial metrics of success and influence. Our compassion, generosity, and genuine friendship should be extended most readily to those whom the world often overlooks or shuns, reflecting the very heart of Christ. It invites us to consider how we can be agents of God's justice and mercy in a world that often operates on unjust principles.

#### Questions for Reflection
* **In what ways do I, or my community, inadvertently perpetuate the social dynamics described in this proverb, perhaps by prioritizing status or perceived benefit in relationships?**
* **What truly motivates my friendships and associations? Are they based on genuine affection, shared values, and a desire for mutual flourishing, or on potential gain, social status, or convenience?**
* **How can I actively challenge the tendency to overlook or reject the poor, and instead cultivate a heart of genuine compassion, practical support, and intentional relationship-building with those whom society marginalizes?**
* **If I am in a position of influence or wealth, how can I discern between true friends and those attracted merely by my resources, and how can I use my resources to genuinely bless others without fostering superficiality?**

### FAQ
**Does this proverb endorse the shunning of the poor or the pursuit of wealth as a means to gain friends?**

Answer: No, this proverb does not endorse the shunning of the poor or the pursuit of wealth for its own sake. Instead, it functions as a keen and often painful observation of a sad reality in human society. Wisdom literature, like the book of [Proverbs](/proverbs "The Book of Proverbs"), often describes the world as it is, not as it should be, exposing the consequences of both wisdom and folly. The purpose here is to expose the superficiality and self-interest that often characterize human relationships, particularly in relation to economic status. The broader biblical narrative consistently condemns the oppression and neglect of the poor, and warns against the dangers of wealth and the deceitfulness of riches (e.g., [Luke 12:15](/luke/12-15 "Luke 12:15 - Warning Against Greed"); [Matthew 6:24](/matthew/6-24 "Matthew 6:24 - Cannot Serve Two Masters")). Therefore, this verse serves as a cautionary tale and a call to discernment, rather than an endorsement of the observed behavior.

**How does this verse reconcile with God's commands to care for the poor and vulnerable?**

Answer: This proverb highlights the stark contrast between human fallenness and God's divine standard. While the Mosaic Law and prophetic tradition repeatedly command Israel to care for the poor, the widow, and the orphan (e.g., [Deuteronomy 15:7-11](/deuteronomy/15-7-11 "Deuteronomy 15:7-11 - Lending to the Poor"); [Isaiah 58:6-7](/isaiah/58-6-7 "Isaiah 58:6-7 - True Fasting and Justice")), this proverb acknowledges that in practice, human societies often fall short of these ideals due to sin and self-interest. It reveals the painful reality of a world where human compassion is often conditional and where self-interest frequently overrides divine commands. Far from contradicting God's commands, the proverb underscores the urgency and necessity of living out those commands, challenging believers to actively resist the world's tendency to neglect the poor and instead embody God's heart for justice and mercy, as exemplified in the New Testament's call to impartiality and love for one's neighbor in [James 2:1-9](/james/2-1-9 "James 2:1-9 - Warning Against Partiality").

### CHRIST-CENTERED FULFILLMENT
Proverbs 14:20, with its stark portrayal of the poor being hated and the rich having many friends, finds its profound Christ-centered fulfillment in the person and work of Jesus of Nazareth. Jesus Himself chose a path of radical identification with the marginalized and the poor, embodying the prophetic words that He would be "despised and rejected by mankind, a man of suffering, and familiar with pain" ([Isaiah 53:3](/isaiah/53-3 "Isaiah 53:3 - The Suffering Servant")). Though He was the eternal Son of God and the Creator of all, He "became poor, that ye through his poverty might be rich" ([2 Corinthians 8:9](/2_corinthians/8-9 "2 Corinthians 8:9 - Christ's Poverty for Our Riches")), entering human destitution to bring spiritual abundance. He was indeed "hated" and ultimately rejected by His own people ([John 1:11](/john/1-11 "John 1:11 - He Came to His Own")), experiencing the ultimate form of social ostracization and abandonment, even by His closest disciples during His crucifixion. Yet, paradoxically, Jesus also gathered "many friends" – not through worldly wealth or power, but through His radical love, truth, and self-giving sacrifice. He redefined friendship, calling His disciples "friends" because He revealed everything to them and laid down His life for them ([John 15:13-15](/john/15-13-15 "John 15:13-15 - Jesus Calls Disciples Friends")). In His earthly ministry, Jesus consistently championed the cause of the poor, the sick, the outcast, and the sinner, demonstrating God's impartial love and calling His followers to do the same ([Matthew 25:31-46](/matthew/25-31-46 "Matthew 25:31-46 - The Sheep and the Goats")). Thus, Jesus not only experienced the painful truth of this proverb in His own life, becoming the ultimate "hated poor" for our sake, but also provided the ultimate antidote to its cynical observation, establishing a Kingdom where true value is found not in wealth or social standing, but in humble service, sacrificial love, and genuine compassion for the "least of these," transforming the very nature of human relationships.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Proverbs 19:4

¶ Wealth maketh many friends; but the poor is separated from his neighbour.

Proverbs 10:15

¶ The rich man's wealth [is] his strong city: the destruction of the poor [is] their poverty.

Proverbs 19:6

¶ Many will intreat the favour of the prince: and every man [is] a friend to him that giveth gifts.

Proverbs 19:7

All the brethren of the poor do hate him: how much more do his friends go far from him? he pursueth [them with] words, [yet] they [are] wanting [to him].

Job 19:13

He hath put my brethren far from me, and mine acquaintance are verily estranged from me.

Job 19:14

My kinsfolk have failed, and my familiar friends have forgotten me.

Job 6:21

For now ye are nothing; ye see [my] casting down, and are afraid.