MAIN HOMILETICS OF Proverbs 22:16
OPPRESSION AND SERVILITY
I. Opposite actions proceeding from the same motive. This proverb seems to be directed against a man whose mastering passion is the unworthy one of amassing material gain and ministering exclusively to his own enjoyment. This is the commonest source of oppression. “Covetousness,” says Dryden, “is itself so monstrous that nothing else is like it except it be death and the grave, the only things I know which are always carrying off the spoils of the world and never making restitution.” This is a true picture of the avaricious man who regards none of the needs and rights of his fellow-creatures, but only asks himself with regard to them how they can best be made to serve his interests. This leads him to grind down those who are poorer than himself, and use them as so many stepping-stones, by means of which he can mount higher in the social scale, forgetting that though their poverty makes them weaker than himself, they have a Friend who is far stronger than he is. But the same man who thus oppresses his needy brother will make it his business to propitiate the rich, and for the same end, viz., to advance his own interests. “Tyranny and flunkeyism,” says Dr. Thomas, in his comment on this verse, “generally go together. Both are the children of avarice. He that proudly domineers over the poor will servilely bow his knee to the rich.”
II. Opposite actions meeting with the same retribution. Although these actions are so different, they can both be traced to one fountain-head, and therefore one sentence is passed upon both. The man who lives for himself shall not get anything worth having; or if he do, things will be mixed with the cup of his prosperity, which will make it an unpalatable one after all. He may get wealth, and may come to want health; he may be rich and healthy, and yet suffer in his family relationships. He will certainly come to want peace of conscience, the goodwill of his fellows, and the favour of God, and no gain can balance such a loss.
OUTLINES AND SUGGESTIVE COMMENTS
Sin pays its servants very bad wages, for it gives them the very reverse of what it promised. Whilst the sin of oppression or injustice promises mountains of gold, it brings them poverty and ruin. “Shalt thou reign because thou closest thyself in cedar?” said the prophet to Jehoiakim. It could not be, for he used his neighbour’s service without wages, and gave him nought for his work.… We are not proprietors but stewards of the gifts of providence, and must distribute that which he has entrusted to our care according to his will. And it is his pleasure that we should make to ourselves friends by the mammon of unrighteousness, not of the rich but the poor.—Lawson.
The covetous wretch and the vain prodigal are of quite contrary dispositions, and take quite contrary courses, and yet they both meet at last, for both come to want.… He that being rich taketh a little from the poor (for how little must it needs be that is taken from them) shall surely find that he taketh a great deal from himself, even all that he hath. And he that giveth much to the rich (for it must be much, or else it is not regarded by them) will wish he had given it to the poor, when being made poor, he will give himself little thanks for it, and find as little help from them to whom he has given his riches.—Jermin.
A reference to the Critical Notes at the beginning of this chapter will show that we here enter on the third division of this book. One or two additional notes are subjoined.
Proverbs 22:17. Miller reads the second clause, “And thou shalt incline thine heart,” etc.
Proverbs 22:18. They shall withal be fitted in thy lips, rather “let them abide together upon thy lips.”
Proverbs 22:20. Excellent things. Some here render “thrice repeated things,” the French translation is “things relating to rulers or governors,” and Stuart reads “Have I not written to thee heretofore,” understanding Solomon to refer to the previous portions of the Book. Upon the first two Wardlaw remarks that they both contain the idea of superiority or excellence, for “why are things repeated but for their excellence? and princely or royal things”—which the French translation may yield when analysed—is but a figurative way of expressing transcendent superiority.