Proverbs 22:16

KJV

¶ He that oppresseth the poor to increase his [riches, and] he that giveth to the rich, [shall] surely [come] to want.

KJV (with Strong's)

He that oppresseth {H6231} the poor {H1800} to increase {H7235} his riches, and he that giveth {H5414} to the rich {H6223}, shall surely come to want {H4270}.

Complete Jewish Bible

Both oppressing the poor to enrich oneself and giving to the rich yield only loss.

Berean Standard Bible

Oppressing the poor to enrich oneself or giving gifts to the rich will surely lead to poverty.

American Standard Version

He that oppresseth the poor to increase his gain, Andhe that giveth to the rich, shall come only to want.

Commentary

### SUMMARY
Proverbs 22:16 delivers a profound ethical and theological warning against economic injustice and the perversion of true generosity. It asserts that those who exploit the vulnerable for personal gain, or who misdirect their resources to curry favor with the wealthy rather than aiding the needy, will inevitably face destitution and divine judgment. This proverb underscores the biblical principle that true prosperity is rooted in righteousness and justice, not in ill-gotten gains or self-serving alliances.

### CONTEXT
* **Literary Context:** Proverbs 22:16 is situated within the "Sayings of the Wise" (Proverbs 22:17-24:34), a distinct collection following the earlier Solomonic proverbs. This section often presents two-line aphorisms that contrast righteous and wicked behavior, highlighting their respective outcomes. Chapter 22 itself is rich with practical wisdom, addressing themes such as the value of a good name over riches ([Proverbs 22:1](/proverbs/22-1 "Proverbs 22:1 - A Good Name Over Riches")), the dynamics between rich and poor ([Proverbs 22:2](/proverbs/22-2 "Proverbs 22:2 - Rich and Poor Meet")), the importance of child-rearing ([Proverbs 22:6](/proverbs/22-6 "Proverbs 22:6 - Train Up a Child")), and the dangers of surety ([Proverbs 22:26-27](/proverbs/22-26 "Proverbs 22:26-27 - Dangers of Surety")). Verse 16 fits squarely within the chapter's emphasis on social ethics and the moral implications of wealth, reinforcing the idea that one's economic choices have tangible, divinely ordained consequences.

* **Historical & Cultural Context:** Ancient Israelite society, like many in the Ancient Near East, was largely agrarian and characterized by significant social stratification. While the Mosaic Law provided numerous provisions to protect the poor, widows, and orphans (e.g., gleaning laws in [Leviticus 19:9-10](/leviticus/19-9 "Leviticus 19:9-10 - Laws for the Poor")), the reality of human sin often led to their exploitation. Powerful landowners, merchants, and officials could easily oppress the vulnerable through unjust weights, usury, or forced labor. The concept of "giving to the rich" might allude to a patron-client system where individuals offered gifts to the powerful to gain influence or protection, often at the expense of the common good, or it could refer to participating in the unjust enrichment of the already wealthy. The proverb reflects a society where economic actions were seen not merely as secular transactions but as moral and spiritual acts with divine oversight.

* **Key Themes:** This proverb powerfully articulates several core themes prevalent throughout the book of Proverbs and the broader biblical narrative. Firstly, it embodies the **condemnation of oppression**, particularly the exploitation of the economically vulnerable, a recurring motif in prophetic literature (e.g., [Amos 2:6-7](/amos/2-6 "Amos 2:6-7 - Injustice in Israel")). Secondly, it highlights the **perversion of true generosity**, suggesting that giving to the rich (especially when it enables their unjust practices or is done for self-serving motives) is a distortion of the divine command to care for the needy ([Deuteronomy 15:7-8](/deuteronomy/15-7 "Deuteronomy 15:7-8 - Lending to the Poor")). Finally, the proverb strongly emphasizes the principle of **divine retribution and consequences**, asserting that unjust actions will inevitably lead to personal ruin or "want." This aligns with the wisdom tradition's teaching that there is a moral order to the universe, where righteousness leads to life and wickedness to destruction ([Proverbs 11:4](/proverbs/11-4 "Proverbs 11:4 - Riches Do Not Profit in the Day of Wrath")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Oppresseth (Hebrew, _ʻâshaq'_):** From H6231, this primitive root means "to press upon, i.e. oppress, defraud, violate, overflow." It implies a wrongful use of power or position to gain an advantage, often through extortion, exploitation, or deceit. The term conveys a sense of crushing or squeezing, highlighting the severe hardship inflicted upon the victim.
* **Poor (Hebrew, _dal'_):** From H1800, this word literally means "dangling," and by implication, "weak or thin." It refers to those who are lean, needy, or impoverished, emphasizing their vulnerability and lack of resources. The "poor" are not merely those lacking wealth, but those who are structurally disadvantaged and easily exploited.
* **Want (Hebrew, _machçôwr'_):** From H4270, this term signifies "deficiency" or "impoverishment." It denotes a state of lack, need, penury, or poverty. The proverb's use of "surely come to want" emphasizes the certainty of this consequence, indicating that the oppressor's ill-gotten gains will ultimately fail them, leading to their own destitution.

#### Verse Breakdown
* **"He that oppresseth the poor to increase his riches":** This clause describes the primary act of injustice. It points to an individual (or system) that actively exploits those who are already vulnerable and disadvantaged. The motivation is explicit: "to increase his riches," revealing a covetous heart that prioritizes personal gain above all ethical considerations, even at the expense of human dignity and well-being. This is a direct violation of God's concern for the marginalized.
* **"and he that giveth to the rich":** This second clause presents a more nuanced, yet equally condemned, action. It refers to misdirected generosity or alliances. This giving is not for charity but for self-serving purposes—to gain favor, secure influence, or participate in the schemes of the powerful. It stands in stark contrast to the biblical mandate to give to the truly needy, indicating a perversion of resources that reinforces existing inequalities rather than alleviating them.
* **"shall surely come to want":** This is the emphatic consequence for both types of individuals described. The phrase "surely come" (a Hebrew idiom for certainty) underscores the inevitability of their downfall. Despite their efforts to accumulate wealth through oppression or strategic alliances, they will ultimately experience a state of lack, poverty, or destitution themselves. This serves as a divine judgment, demonstrating that God's moral order will ultimately prevail, and ill-gotten gains do not lead to lasting prosperity.

#### Literary Devices
Proverbs 22:16 employs several potent literary devices to convey its message. The most prominent is **Parallelism**, specifically a form of **Synthetic Parallelism** where the second line expands upon or completes the thought of the first, leading to a unified conclusion. While the two actions ("oppresseth the poor" and "giveth to the rich") appear distinct, they are linked by their shared outcome and underlying ethical misalignment. The proverb also utilizes **Irony**: those who strive to accumulate riches through unjust means, or who align themselves with the wealthy to gain advantage, are precisely the ones who will ultimately "come to want." Their pursuit of abundance leads to its opposite. Furthermore, the phrase "shall surely come to want" acts as a form of **Divine Retribution**, a common motif in wisdom literature, where the consequence directly reflects the nature of the transgression.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Proverbs 22:16 is a powerful testament to God's unwavering commitment to justice and His particular concern for the poor and vulnerable. It underscores the biblical truth that economic activity is not morally neutral; it is either an act of righteousness or an act of sin. The proverb condemns not only overt oppression but also the more subtle perversion of resources that prioritizes self-interest and alliances with the powerful over genuine compassion and equitable distribution. It serves as a reminder that true prosperity is not measured by accumulated wealth, but by adherence to God's righteous standards, and that those who disregard these standards will ultimately face a divine reckoning, experiencing the very "want" they inflicted or ignored.

* [Proverbs 14:31](/proverbs/14-31 "Proverbs 14:31 - Honoring God by Honoring the Poor")
* [Proverbs 28:27](/proverbs/28-27 "Proverbs 28:27 - Giving to the Poor")
* [Amos 5:11-12](/amos/5-11 "Amos 5:11-12 - Condemnation of Injustice")

### REFLECTION AND APPLICATION
Proverbs 22:16 remains profoundly relevant for individuals and societies today, challenging us to examine our economic practices and priorities. It calls us to a radical re-evaluation of how wealth is acquired, managed, and distributed. For the individual, it prompts an honest self-assessment: Am I gaining wealth through means that genuinely bless others, or are there subtle (or overt) ways I might be exploiting vulnerabilities or neglecting the needs of the marginalized? Am I using my resources to build up the Kingdom of God by caring for the poor, or am I primarily investing in relationships and systems that only benefit the already privileged? For communities and nations, this proverb serves as a prophetic critique against economic policies and corporate practices that exacerbate inequality, exploit labor, or prioritize profit over people. It reminds us that true societal flourishing is built on justice and compassion, not on the accumulation of wealth at any cost, and that a just God will ultimately bring to ruin those systems and individuals that disregard His righteous decrees.

#### Questions for Reflection
* **In what ways might I, or the institutions I am part of, be inadvertently "oppressing the poor" or "giving to the rich" in today's economic climate?**
* **How does this proverb challenge my personal understanding of success, wealth, and generosity?**
* **What practical steps can I take to ensure my financial dealings and charitable giving align with God's heart for justice and the poor?**

### FAQ
**What does "he that giveth to the rich" mean, and why is it condemned?**

Answer: The phrase "he that giveth to the rich" is often misunderstood but is crucial to the proverb's message. It does not condemn all giving to those who are wealthy, but rather a specific type of giving that is ethically problematic. It likely refers to:
1. **Sycophancy or Bribery:** Giving gifts to the rich or powerful to gain favor, influence, or protection, often with the expectation of a return that benefits oneself, rather than for genuine charitable purposes. This could involve participating in or enabling their unjust schemes.
2. **Misdirected Resources:** When resources that could be used to alleviate poverty or promote justice are instead channeled to those who already have abundance, especially if it reinforces systems of inequality. The Bible consistently commands generosity towards the poor and needy ([Proverbs 28:27](/proverbs/28-27 "Proverbs 28:27 - Giving to the Poor"); [Deuteronomy 15:7-8](/deuteronomy/15-7 "Deuteronomy 15:7-8 - Lending to the Poor")). Giving to the rich in a way that neglects the poor is a perversion of true generosity.
3. **Unjust Alliances:** Aligning oneself with the wealthy in their exploitative practices, effectively becoming complicit in their oppression of the poor.
In essence, it's condemned because it reflects a self-serving, unjust, or misguided allocation of resources that runs contrary to God's command to care for the vulnerable and establish righteousness in the land.

### CHRIST-CENTERED FULFILLMENT
Proverbs 22:16 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. While the proverb warns against the earthly consequences of economic injustice, Jesus perfectly embodied the righteous alternative and revealed the spiritual depth of God's concern for the poor. He Himself "though he was rich, yet for your sakes he became poor, that you through his poverty might be rich" ([2 Corinthians 8:9](/2_corinthians/8-9 "2 Corinthians 8:9 - Christ's Self-Impoverishment")), demonstrating the ultimate act of self-giving that stands in stark contrast to the oppressor's greed. Jesus consistently identified with the poor and marginalized, declaring that what is done "to one of the least of these my brothers, you did it to me" ([Matthew 25:40](/matthew/25-40 "Matthew 25:40 - Identifying with the Least of These")). He condemned those who exploited others, as seen in His denunciation of the Pharisees' love of money ([Luke 16:14](/luke/16-14 "Luke 16:14 - Pharisees Love Money")) and His parable of the rich fool who hoarded wealth ([Luke 12:16-21](/luke/12-16 "Luke 12:16-21 - Parable of the Rich Fool")). The "want" that comes to the oppressor in Proverbs foreshadows the spiritual bankruptcy and eternal judgment awaiting those who build their lives on selfish gain rather than on the righteous economy of God's Kingdom. Through His sacrificial death, Jesus paid the ultimate price for our sin, including economic injustice, and through His resurrection, He inaugurated a new order where true wealth is found in righteousness, generosity, and compassion, inviting His followers to live out the very justice that Proverbs 22:16 demands.

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 22:22

¶ Rob not the poor, because he [is] poor: neither oppress the afflicted in the gate:

Proverbs 22:23

For the LORD will plead their cause, and spoil the soul of those that spoiled them.

Psalms 12:5

For the oppression of the poor, for the sighing of the needy, now will I arise, saith the LORD; I will set [him] in safety [from him that] puffeth at him.

James 2:13

For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.

Luke 6:33

And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same.

Luke 6:35

But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and [to] the evil.

James 5:1

¶ Go to now, [ye] rich men, weep and howl for your miseries that shall come upon [you].