brings trouble on his household
The Hebrew word for "trouble" is "עכר" (akar), which can mean to disturb, ruin, or bring calamity. Historically, the household was the center of one's social and economic life, and any disruption could have devastating effects. This phrase suggests that the consequences of greed extend beyond the individual, affecting family and community. The biblical narrative often illustrates how sin can have far-reaching impacts, as seen in the accounts of Achan (Joshua 7) and Gehazi (2 Kings 5), where personal greed led to familial and communal suffering.

but he who hates bribes
The word "hates" in Hebrew is "שנא" (sane), indicating a strong aversion or rejection. In biblical times, bribes were a common means of perverting justice, often leading to the oppression of the poor and the innocent. The righteous individual, therefore, is one who not only avoids taking bribes but actively despises them, aligning with the biblical call to uphold justice and righteousness (Micah 6:8). This aversion to corruption is a hallmark of godly character.

will live
The promise of life here is not merely physical survival but encompasses a life of peace, prosperity, and divine favor. In the wisdom literature of the Bible, life is often associated with walking in God's ways and experiencing His blessings (Proverbs 3:1-2). The contrast between the outcomes of greed and integrity is stark, emphasizing that true life is found in righteousness and ethical living. This reflects the biblical principle that obedience to God's commands leads to life and blessing (Deuteronomy 30:19-20).

Troubleth his own house.--The word used of Achan (Joshua 7:25).

Gifts.--Bribes taken by a judge. (Ecclesiastes 7:7.)

Κέρδη πομηρὰ ζημίαν ἀεὶ φέρει And again -

Τὰ δ αἰσχρὰ κέρδη συμφορὰς ἐργάζεται

"Riches ill won bring ruin in their train." An avaricious man troubles his house in another sense. He harasses his family by stingy economies and his domestics by overwork and underfeeding, deprives his household of all comfort, and loses the blessing of God upon a righteous use of earthly wealth. The word "troubleth" (akar, "to trouble") reminds one of the story of Achan, who, in his greed, appropriated some of the spoil of the banned city Jericho, and brought destruction upon himself and his family, when, in punishment of the crime, he and all his were stoned in the Valley of Achor (Joshua 7:25). So the covetousness of Gehazi caused the infliction of the penalty of leprosy upon himself and his children (2 Kings 5:27). Professor Plumptre ('Speaker's Commentary,' in loc.) notes that the Chaldee Targum paraphrases this clause, referring especially to lucre gained by unrighteous judgments, thus: "He who gathers the mammon of unrighteousness destroys his house;" and he suggests that Christ's use of that phrase (Luke 16:9) may have had some connection with this proverb through the version then popularly used in the Palestinian synagogues. He that hateth gifts shall live (comp. Ecclesiastes 7:7). Primarily this refers to the judge or magistrate who is incorruptible, and gives just judgment, and dispenses his patronage without fear or favour; he shall "prolong his days" (Proverbs 28:16), And in all cases a man free from covetousness, who takes no bribes to blind his eyes withal, who makes no unjust gains, shall pass a long and happy life undisturbed by care. We see here a hope of immortality, to which integrity leads. The LXX., with the view of making the two clauses more marked in antithesis, restricts the application thus: "The receiver of gifts destroyeth himself; but he who hateth the receiving of gifts liveth." The Vulgate and Septuagint, after this verse, introduce a distich which recurs in Proverbs 16:6. The Septuagint transposes many of the verses at the end of this chapter and the beginning of the next.

Parallel Commentaries ...