Rich and Poor

From Proverbs:
When a wicked man dieth, his expectation shall perish: and the hope of unjust men perisheth.
[The confidence placed in riches comes to nothing, agrees with 11:28 and 11:4. Three different statements in a single chapter observe that wealth is not an ultimately dependable form of protection. In a similar way, when a Hebrew word in 18:11 is read either as in his imagination or as his protection conclude that rich people simply imagine that their wealth protects them like high strong wall around a city (18:11), immediately follows a declaration that the name of the L-rd is a strong tower that protects the righteous. The collectors probably used the grouping process intentionally as a way of commenting upon those who look to their wealth rather than to the L-rd for protection. Parallel to 18:11 that implies that the rich are mistakenly wise in their own eyes.]
The merciful man doeth good to his own soul: but he that is cruel troubleth his own flesh.
[Most of the sayings, which encourage compassionate behavior, do so for basically self-serving ends: those who are kind are said to benefit themselves, those who are generous grow prosperous (v. 25), and those who share their bread with the poor will be blessed (22:9) and will not want (28:27).
On the one hand, those who are kind to the poor are said to lean to the L-rd, and the L-rd is expected to repay them (19:17). On the other hand, those who close their ears to the cry of the poor will themselves cry out and not be heard (21:13), and those who hide their eyes will get many a curse (28:27). The collection of sayings which begins in chapter 101 ends with a warning that those who oppress the poor to increase their own wealth will only come to want (22:16).]
The ransom of a man's life are his riches: but the poor heareth not rebuke.
[Another example of how translation can be misleading. In American usage the term redemption is usually understood in theological terms. But this is not at all the sense intended by the original Ransom and redemption are synonymous in Hebrew. A person who is held for ransom is redeemed when the ransom money is paid.
The poor heareth not rebuke – The speaker may be saying simply that the rich have means to pay a ransom while the poor do not. On the other hand, the sage’s point might be that the possession of wealth puts the rich in danger of being kidnapped while the poor are immune to such treats.
A similar sort of ironic twist may be attributed to the observation that wealth brings many new friends (19:4). The wise observe that the problems which come with being poor include being beret of friends (14:20; 19:4, 7), having to be polite when the rich can get away with being rude (18:23), and being dominated by rich creditors (22:7). But while it is better, on the whole, to be rich than poor, a number of things are said to be worse than poverty. It is better to be poor than to be a fool (12:9), a liar (19:22), or a hypocrite (19:1). It is better to be poor and walk in integrity than to be rich and perverse (28:6). A good name is more desirable than riches (22:1), and it is better to be content with only a few possessions than to have the kind of wealth that is gained through injustice or accompanied by strife and hatred (15:16-17; 16:8, 19; 17:1).]

Much food is in the tillage of the poor: but there is that is destroyed for want of judgment.
Greed and injustice on the part of the powerful can take away equality of opportunity. The fallow ground of the poor could much food, but it is swept away through injustice.
In the mouth of the foolish is a rod of pride: but the lips of the wise shall preserve them.
When fools talk, they advertise their ignorance and expose themselves to ridicule and danger (18:6-7). The more you talk the more likely you are to make a mistake (10:19), and even fools can appear to be wise if they keep their mouths shut (17:27-28). Carefulness consistently teaches the wise to be careful of what they say (13:3; 21:23), to think before they speak (15:28; 16:23; 18:13), and to keep quiet as much as possible (11:12; 12:23).
The poor is hated even of his own neighbour: but the rich hath many friends.
If we recognize the seasonal nature of many proverbial truths, then we will not be tempted to universalize such statements as this verse. This saying reflects upon an aspect of reality. It is an observation, which may prove true in many human settings. But we ought not to assume that the speaker was asserting that their neighbors everywhere dislike all poor people.

He that oppresseth the poor to increase his riches, and he that giveth to the rich, shall surely come to want.
It is the never-ending task of the wise to analyze whatever situations in life they encounter and to try to determine what is true in any given case. It is not necessary to deny the fact that injustice has been a source of wealth in some situation (v. 16) in order to affirm that some riches are experienced as blessings given by G-d (v. 4). Since circumstances differ, no single saying can hold true in every human setting.
A poor man that oppresseth the poor is like a sweeping rain which leaveth no food.
Sweeping rain - Are like beating rain that leaves no food. The rain is ordinarily expected to be a blessing, and the poor would ordinarily expect understanding and support from those who share in their poverty. G-d desires respect for the poor more than the honoring of the exalted.

The poor and the deceitful man meet together: the L-RD lighteneth both their eyes.
The human dignity and worth of the poor are referred to by their status in relationship to G-d. The L-RD lighteneth both their eyes of both the poor and those who oppress them. The L-rd is the maker of both rich and poor (22:2), and both those who mock and those who oppress the poor are said to insult their Maker (17:5; 14:31). The wise believe that those who rejoice in the poverty of others will not go unpunished (17:5) and that those who are kind to the needy honor G-d (14:31).
22:22 Rob not the poor, because he is poor: neither oppress the afflicted in the gate:
This echoes the social justice concerns of Amos and Isaiah. Poor – connoting weakness and helplessness.
Affliction – connoting those needy enough to be given gleanings.
Gate – refers to the practice of deciding legal disputes in the specially structured entryways to fortified cities.
The hoped-for future king envisioned by Isaiah 11:4 is expected to judge these helpless ones with righteousness (Ps. 72), and the wise also expect the L-rd to plead the poor’s case (Prov. 22:23).
22:27 If thou hast nothing to pay, why should he take away thy bed from under thee?
26-27 this speaks against giving pledges, going into debt.
Amos 2:6-8 reflects the custom of giving garments as surety for a debt. Those who were extremely poor could only give as collateral the cloak in which they slept, and the covenant made between Israel and the L-rd demands that such pledges be returned before the sun goes down; for that is his only covering, it is his mantle for his body; in what else shall he sleep?
Amos counsels the pupil not to become one of those who have nothing with which to pay off their debts exempt their bed. The L-rd will always be their advocate, those who are wise will try to avoid becoming one of the helpless poor.