Proverbs 29:7

Translation
King James Version
¶ The righteous considereth the cause of the poor: but the wicked regardeth not to know it.
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KJV (with Strong's)
The righteous H6662 considereth H3045 the cause H1779 of the poor H1800: but the wicked H7563 regardeth H995 not to know H1847 it.
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Complete Jewish Bible
The righteous understands the cause of the poor, but the wicked is unconcerned.
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Berean Standard Bible
The righteous consider the cause of the poor, but the wicked have no regard for such concerns.
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American Standard Version
The righteous taketh knowledge of the cause of the poor; The wicked hath not understanding to know it.
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World English Bible Messianic
The righteous care about justice for the poor. The wicked aren’t concerned about knowledge.
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Geneva Bible (1599)
The righteous knoweth the cause of the poore: but the wicked regardeth not knowledge.
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Young's Literal Translation
The righteous knoweth the plea of the poor, The wicked understandeth not knowledge.
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See also
Job 29:16Psalms 41:1Proverbs 21:13Proverbs 31:8Proverbs 31:91 Samuel 25:91 Samuel 25:11
In the KJVVerse 17,232 of 31,102

Study This Verse

SUMMARY

Proverbs 29:7 presents a profound ethical and theological contrast, illustrating the divergent responses of the righteous and the wicked to the plight of the vulnerable. The righteous individual actively and empathetically engages with the "cause of the poor," seeking to understand and address their needs with deep, experiential knowledge and a commitment to justice. In stark opposition, the wicked person demonstrates a willful indifference, choosing to disregard or remain ignorant of the suffering and injustices faced by the impoverished, revealing a fundamental moral and spiritual failing that prioritizes self-interest over compassion and equity.

CONTEXT

  • Literary Context: Proverbs 29:7 is embedded within a larger collection of wisdom sayings, specifically within the "proverbs of Solomon which the men of Hezekiah king of Judah copied out" (Proverbs 25-29). The book of Proverbs frequently employs antithetical parallelism, a foundational literary device where two contrasting ideas are presented to highlight a moral truth. This verse perfectly exemplifies this structure, juxtaposing the righteous and the wicked, their actions, and their attitudes towards the poor. It builds on the consistent theme throughout Proverbs that true wisdom (righteousness) is demonstrated not just by intellectual understanding but by ethical conduct and social responsibility, particularly towards the marginalized. It also echoes earlier proverbs that speak to the importance of justice and the danger of oppressing the poor, such as the warning in Proverbs 14:31 that "He that oppresseth the poor reproacheth his Maker: but he that honoureth him hath mercy on the poor," and the admonition in Proverbs 22:22-23 to "Rob not the poor, because he is poor: neither oppress the afflicted in the gate: For the LORD will plead their cause, and spoil the soul of those that spoiled them."
  • Historical & Cultural Context: Ancient Israelite society, like many ancient Near Eastern cultures, had distinct social strata, often with a significant population of the "poor" (Hebrew: dal), which included not only the economically deprived but also the socially vulnerable, such as widows, orphans, and sojourners. The Mosaic Law, however, established a unique framework for social justice, commanding care for these groups. For instance, Deuteronomy 15:7-11 instructs the Israelites to "open thine hand wide unto him, and shalt surely lend him sufficient for his need," and Leviticus 19:9-10 mandates leaving gleanings for the poor and stranger. Prophets consistently condemned the oppression of the poor and the perversion of justice, as seen in Amos 2:6-7, where God declares, "For three transgressions of Israel, and for four, I will not turn away the punishment thereof; because they sold the righteous for silver, and the poor for a pair of shoes; That pant after the dust of the earth on the head of the poor, and turn aside the way of the meek." Therefore, the "cause of the poor" (Hebrew: dîyn dal) was not merely an economic issue but a legal and moral one, deeply intertwined with the covenant relationship between God and Israel. To "consider" or "know" their cause implies engaging with their legal rights and social standing, advocating for them, and ensuring they receive equitable treatment within the community.
  • Key Themes: This proverb powerfully articulates several core themes prevalent in the wisdom literature and throughout the Old Testament. Firstly, it underscores the theme of Justice and Righteousness, defining true righteousness not merely as adherence to ritual or personal piety, but as active engagement in promoting justice for the vulnerable. The righteous person reflects God's own character of compassion and justice, which is a recurring motif from the covenant commands in Exodus 23:6 to the prophetic calls for justice in Micah 6:8. Secondly, it highlights the Moral Character of Individuals, asserting that one's attitude and actions toward the poor serve as a litmus test for their inner moral and spiritual condition. The wicked person's indifference reveals a hardened heart and a fundamental disconnect from divine standards. Thirdly, it speaks to Societal Responsibility, implying that a healthy and God-honoring community is one where the needs and rights of the marginalized are not overlooked but are actively championed. This proverb, therefore, functions as a call to ethical action and a diagnostic tool for spiritual health within the community, echoing the emphasis on caring for the vulnerable found throughout the Law and Prophets.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Considereth (Hebrew, yâdaʻ', H3045): A primitive root meaning "to know," but in a deep, experiential, and relational sense, far beyond mere intellectual apprehension. As per the Strong's data, it encompasses observation, care, recognition, and often leads to action. When the righteous "considereth" the cause of the poor, it means they intimately know their situation, struggles, and rights, leading to active engagement, empathy, and a desire to alleviate their suffering or advocate for their justice. It's a knowing that transforms into doing, reflecting a profound internal alignment with God's heart for justice.
  • Cause (Hebrew, dîyn', H1779): From the root meaning "judgement," this term refers to a legal suit, justice, a sentence, or a plea. It encompasses the entire legal and social standing of a person, including their rights, grievances, and the justice due to them. The "cause of the poor" refers to their specific circumstances of vulnerability, their lack of power, and the injustices they often face. For the righteous to consider this "cause" means to engage with their legal and social plight, seeking to uphold their rights and ensure fair treatment within the community.
  • Know (Hebrew, daʻath', H1847): Derived from yâdaʻ, this word signifies "knowledge." In the phrase "regardeth not to know it," the negative construction highlights a willful refusal to acquire or acknowledge this knowledge. It's not passive ignorance but an active choice to remain indifferent, perhaps because true understanding would demand inconvenient action or challenge their unjust practices. This lack of "knowing" is a profound moral failing, indicating a hard heart and a rejection of God's call to justice and compassion.

Verse Breakdown

  • "The righteous considereth the cause of the poor": This clause describes the active, empathetic engagement of the righteous person. The "righteous" (Hebrew: tsaddîyq) individual, whose character is aligned with God's justice and moral rectitude, does not merely pity the poor but deeply "considers" (Hebrew: yâdaʻ) their "cause" (Hebrew: dîyn). This implies a proactive and intimate understanding of the specific circumstances, legal rights, and social injustices faced by the vulnerable. Their "knowing" is experiential and leads to a tangible desire to advocate for and address the needs of the impoverished, reflecting a heart sensitive to divine principles.
  • "but the wicked regardeth not to know [it].": This clause presents a stark contrast, highlighting the profound moral failing of the wicked. The "wicked" (Hebrew: râshâʻ) person, characterized by moral depravity and self-interest, deliberately "regardeth not to know" (Hebrew: lō' bîyn daʻath) the cause of the poor. This is not simple ignorance but a willful refusal to discern or acknowledge the suffering of others. Their indifference stems from a hardened heart that prioritizes personal comfort or gain over compassion and justice, demonstrating a fundamental disconnect from God's heart for the marginalized and a rejection of their own societal responsibility.

Literary Devices

The primary literary device employed in Proverbs 29:7 is Antithetical Parallelism. This structure presents two contrasting lines or ideas that highlight a moral or theological truth by opposition. Here, the "righteous" and the "wicked" are set in direct opposition, with their respective attitudes and actions towards "the poor" serving as the distinguishing factor. The contrast between the active, empathetic "considering" of the righteous and the deliberate, indifferent "not knowing" of the wicked powerfully underscores the moral chasm between them. This device effectively clarifies the ethical implications of one's character, demonstrating that true righteousness is inextricably linked to social justice and compassion, while wickedness is characterized by self-serving neglect. The proverb also uses Metonymy, where "the cause of the poor" (Hebrew: dîyn dal) stands for the entire condition, rights, and injustices faced by the impoverished, not just a single legal case.

THEOLOGICAL AND THEMATIC CONNECTIONS

Proverbs 29:7 profoundly connects to the broader biblical narrative of God's character and His expectations for humanity. It reveals that true righteousness is not merely an internal state but is outwardly demonstrated through active compassion and the pursuit of justice for the vulnerable. This aligns with God's own nature as a defender of the poor and oppressed, a theme woven throughout the Torah, Prophets, and Psalms. The proverb teaches that our response to the marginalized is a direct reflection of our relationship with God and our adherence to His covenant principles. It challenges the common misconception that piety is solely about ritual or personal devotion, asserting that genuine faith demands engagement with the social realities of poverty and injustice, reflecting the very heart of the Creator who cares for all His creation, especially the most vulnerable.

  • Deuteronomy 15:7-8: "If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the Lord thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother: But thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth."
  • Isaiah 1:17: "Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow."
  • James 2:15-16: "If a brother or sister be naked, and destitute of daily food, And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit?"

REFLECTION AND APPLICATION

Proverbs 29:7 serves as a powerful mirror for self-examination, challenging believers to assess the depth of their empathy and commitment to justice. It calls us beyond passive awareness of suffering to an active, engaged "knowing" that compels us to action. In a world still marked by vast disparities and systemic injustices, this proverb urges us to not only acknowledge the existence of poverty but to actively seek to understand its multifaceted causes and consequences. This understanding should then translate into tangible efforts—whether through direct aid, advocating for equitable policies, supporting organizations committed to justice, or simply listening to the voices of the marginalized. Our response to the "cause of the poor" is a litmus test of our spiritual health and our alignment with the heart of God, reminding us that true faith is always expressed in love and service to others, particularly those most in need, thereby becoming agents of God's justice and compassion in a broken world.

Questions for Reflection

  • In what specific ways do I actively "consider the cause of the poor" in my own community or globally, moving beyond mere sympathy to genuine empathy and action?
  • Am I ever guilty of "regarding not to know" the plight of others, perhaps by avoiding uncomfortable truths, prioritizing my own comfort, or allowing systemic issues to remain unaddressed?
  • How can my understanding of biblical justice and God's heart for the vulnerable translate into concrete actions that advocate for or alleviate the suffering of the marginalized in practical, impactful ways?
  • What specific steps can I take this week to move from passive awareness to active, informed engagement with the needs and "causes" of the marginalized around me?

FAQ

What does "considereth the cause of the poor" truly mean?

Answer: It means much more than simply being aware that poor people exist. The Hebrew word yâdaʻ (to know/consider) implies a deep, experiential, and relational understanding. It signifies an active engagement with the "cause" (dîyn), which refers to the legal, social, and economic plight of the poor. So, "considering the cause" means empathetically seeking to understand their specific struggles, their rights, and the injustices they face, and then being moved to advocate for them or work towards their well-being. It's a knowing that leads to compassionate action, reflecting God's own character as a defender of the vulnerable, as seen in passages like Psalm 82:3-4, which calls for us to "Defend the poor and fatherless: do justice to the afflicted and needy. Deliver the poor and needy: rid them out of the hand of the wicked."

Why is "regardeth not to know" a sign of wickedness?

Answer: This phrase highlights a deliberate moral failing, not mere ignorance. The wicked person chooses to remain indifferent or willfully blind to the suffering of the poor. The Hebrew bîyn (to discern/understand) combined with daʻath (knowledge) in the negative implies a refusal to engage mentally or emotionally with the reality of injustice. This active disregard is a sign of wickedness because it stems from a hard heart, a lack of compassion, and a self-centeredness that prioritizes personal comfort or gain over the well-being of others. It demonstrates a fundamental rejection of God's call to justice and love for one's neighbor, contrasting sharply with the righteous person's desire to reflect God's heart for the marginalized, as powerfully exemplified in Matthew 25:41-45, where Jesus identifies with "the least of these" and condemns those who neglected them.

CHRIST-CENTERED FULFILLMENT

Proverbs 29:7 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. Jesus perfectly embodies the "righteous one" (Hebrew: tsaddîyq) who not only "considered the cause of the poor" but actively entered into their poverty and suffering. He did not merely observe from a distance but became poor Himself to enrich us (as profoundly stated in 2 Corinthians 8:9, "For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich"). His entire ministry was characterized by a profound empathy and active engagement with the marginalized—healing the sick, feeding the hungry, welcoming the outcast, and proclaiming good news to the poor (as prophesied in Isaiah 61:1 and affirmed by Jesus Himself in Luke 4:18, "The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor"). Unlike the wicked who "regarded not to know," Jesus intimately "knew" human suffering, not just intellectually, but experientially, even to the point of death on the cross, taking on the ultimate "cause" of humanity's sin and brokenness. His life and teachings, particularly the parable of the Good Samaritan (Luke 10:25-37) and His identification with "the least of these" (Matthew 25:40), call His followers to emulate His example, demonstrating true righteousness through compassionate action and a relentless pursuit of justice for the vulnerable, thereby reflecting the very heart of God.

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Commentary on Proverbs 29 verse 7

7 ¶ The righteous considereth the cause of the poor: but the wicked regardeth not to know it.

It is a pity but that every one who sues sub form pauperis - as a pauper, should have an honest cause (they are of all others inexcusable if they have not), because the scripture has so well provided that it should have a fair hearing, and that the judge himself should be of counsel, as for the prisoner, so for the pauper. 1. It is here made the character of a righteous judge that he considers the cause of the poor. It is every man's duty to consider the poor (Psa 41:1), but the judgment of the poor is to be considered by those that sit in judgment; they must take as much pains to find out the right in a poor man's cause as in a rich man's. Sense of justice must make both judge and advocate as solicitous and industrious in the poor man's cause as if they hoped for the greatest advantage. 2. It is made the character of a wicked man that because it is a poor man's cause, which there is nothing to be got by, he regards not to know it, in the true state of it, for he cares not which way it goes, right or wrong. See Job 29:16.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verse 7. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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