الأمثال ٢٩:١٣

13 The poor man and the usurer meet together - Jahve lighteneth the eyes of both. A variation of Pro 22:2, according to which the proverb is to be understood in both of its parts. That אישׁ תּככים is the contrast of רשׁ, is rightly supposed in Temura 16b; but Rashi, who brings out here a man of moderate learning, and Saadia, a man of a moderate condition (thus also the Targ. גּברא מצעיא, after Buxtorf, homo mediocris fortunae), err by connecting the word with תּוך. The lxx δανειστοῦ καὶ χρεωφειλέτου (ἀλλήλοις συνελθόντων), which would be more correct inverted, for אישׁ תככים is a man who makes oppressive taxes, high previous payments of interest; the verbal stem תּכך, Arab. tak, is a secondary to R. wak, which has the meanings of pressing together, and pressing firm (whence also the middle is named; cf. Arab. samym âlaklab, the solid = the middle point of the heart). תּך, with the plur. תככים, scarcely in itself denotes interest, τόκος; the designation אישׁ תככים includes in it a sensible reproach (Syr. afflictor), and a rentier cannot be so called (Hitzig). Luther: Reiche [rich men], with the marginal note: "who can practise usury as they then generally all do?" Therefore Lwenstein understands the second line after Sa1 2:7 : God enlighteneth their eyes by raising the lowly and humbling the proud. But this line, after Pro 22:2, only means that the poor as well as the rich owe the light of life (Psa 13:4) to God, the creator and ruler of all things - a fact which has also its moral side: both are conditioned by Him, stand under His control, and have to give to Him an account; or otherwise rendered: God maketh His sun to rise on the low and the high, the evil and the good (cf. Mat 5:45) - an all-embracing love full of typical moral motive. (Note: מאיר has, by Lwen…

This shows how wisely the great God serves the designs of his providence by persons of very different tempers, capacities, and conditions in the world, even, 1. By those that are contrary the one to the other. Some are poor and forced to borrow; others are rich, have a great deal of the mammon of unrighteousness (deceitful riches they are called), and they are creditors, or usurers, as it is in the margin. Some are poor, and honest, and laborious; others are rich, slothful, and deceitful. They meet together in the business of this world, and have dealings with one another, and the Lord enlightens both their eyes; he causes his sun to shine upon both and gives them both the comforts of this life. To some of both sorts he gives his grace. He enlightens the eyes of the poor by giving them patience, and of the deceitful by giving them repentance, as Zaccheus. 2. By those that we think could best be spared. The poor and the deceitful we are ready to look upon as blemishes of Providence, but God makes even them to display the beauty of Providence; he has wise ends not only in leaving the poor always with us, but in permitting the deceived and the deceiver, for both are his (Job 12:16) and turn to his praise.

29:13 The oppressor should be motivated to treat the poor more humanely because God created them both (see also 3:27; 11:24; 28:27; 29:7).