5. FIRST APPENDIX TO THE “PROVERBS OF SOLOMON” (Proverbs 10:1 to Proverbs 22:16), CONTAINING PROVERBS OF DIFFERENT LENGTHS, FROM THE DISTICH TO THE LENGTHENED DIDACTIC POEM (Proverbs 22:22 to Proverbs 24:22).

(22) Neither oppress the afflicted in the gate.—The place of business (Genesis 34:20) and of judgment (Deuteronomy 21:19; Amos 5:15). (Comp. the title, “the Sublime Porte.”) This, with the following Proverbs 22:23, forms a tetrastich or verse of four lines, as do also Proverbs 22:24-25.

Proverbs 22:22-23. Rob not the poor, &c. — Thus, after the preceding solemn preface, among the principal rules of life which he was about to lay down, he first commends this, not to be injurious to poor people; especially by oppressing them in a form of justice: as if he had said, Never abuse thy power to the spoiling of him who is in a mean condition; because he is poor — And unable to resist thee, or to revenge himself upon thee. Do not take advantage of his poverty. Or, this clause may be considered as an argument against robbing him; as if he had said, Because he is a fitter object for thy pity and charity, than for thy injustice and cruelty; it is base and inhuman to crush such a person. Neither oppress the afflicted in the gate — In the place of judgment, or under pretence of justice; and much less in other ways, where there is no colour of justice. For the Lord will plead their cause — Which he hath in a peculiar manner undertaken to do; and will spoil the soul of those that spoiled them — Will take away not only their goods, but their lives too. So fully will he recompense their wickedness to them.

22:17-21. To these words, to this knowledge, the ear must be bowed down, and the heart applied by faith and love. To live a life of delight in God and dependence on him, is the foundation of all practical religion. The way to know the certainty of the word of truth, is to make conscience of our duty. 22,23. He that robs and oppresses the poor, does so at his peril. And if men will not appear for them, God will. 24,25. Our corrupt hearts have so much tinder in them, that it is dangerous to have to do with those that throw about the sparks of their passion.i. e., "Do not be tempted by the helplessness of the poor man to do him wrong:" some prefer, "Refrain from doing him wrong through pity for his helplessness."

The gate - The place where the rulers of the city sit in judgment. The words point to the special form of oppression of which unjust judges are the instruments.

22, 23. Here follow ten precepts of two verses each. Though men fail to defend the poor, God will (Pr 17:5; Ps 12:5).

in the gate—place of public gathering (Job 5:4; Ps 69:12).

Because he is poor: this may be mentioned, either,

1. As a motive to this robbery, because he was unable to resist him, or to revenge himself upon him. Do not take advantage of his poverty. Or,

2. As an argument against it, because he is a fitter object for thy pity and charity, than for thy injustice or cruelty. It is base and inhuman to crush such a person.

In the gate; in the place of judgment, or under pretence of justice, and much less in other ways, where there is no colour of justice.

Rob not the poor, because he is poor,.... And cannot help himself; cannot go to law with him that has injured him, and defend his own cause; which the other knowing, is the more emboldened to spoil and defraud him, which is an aggravation of his sin: or, "for he is poor" (g); to rob any man is an evil and an injurious thing; but to rob the poor is cruel and barbarous; rather something should be given them, and not anything taken from them: or, "though he is poor" (h); let not that be an inducement to injure him, but the contrary;

neither oppress the afflicted in the gate; or "the poor" (i); the same as before, only a different word used: when he comes into a court of judicature, which was usually held in the gates of a city, Ruth 4:1; and applies for redress of any grievance, do not crush him in the gate, or oppress him in judgment; nor wrest his cause, and do him wrong; but let him have justice done him, though poor. Some understand this of using the poor ill, when they come to their gates to beg; which sense is favoured by the Septuagint version; but the former is best. One might have expected, after such a preface or introduction as in the preceding verses, that something of more importance, something more spiritual and evangelical, would have followed: this shows the great regard the Lord has to the poor, and how much they are on his mind, and how near they lie to his heart; especially the poor of the flock, worried and spoiled by antichrist; see Zechariah 11:7.

(g) "nam tenuis est", so some in Mercerus. (h) "Etsi"; so some in Mercerus; "quamvis", Lutherus. (i) "inopem", Schtultens, so Cocceius; "pauperem", Junius & Tremellius, Piscator.

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