A little that a righteous man hath is better than the riches of many wicked.

Better is a little to the just, than the great riches of the wicked.

The little that the righteous hath is better than the abundance of many wicked;

Better is the little of the righteous, Than the store of many wicked.

A little that a righteous man has is better than the riches of many wicked.

The little which the good man has is better than the wealth of evil-doers.

Better is the little of the righteous, etc This verse, without any sufficient reason, has been variously rendered. The word hmvn, hamon, [1] which is rendered abundance, indeed, sometimes signifies a great multitude of men, and sometimes abundance of things; sometimes, too, an adjective of the plural number is joined to a substantive of the singular number. But those who wrest David's words to this sense, that a few righteous persons are better than a great multitude of the ungodly, [2] plainly destroy their import, and pervert the meaning of the whole sentence. Nor can I receive the explanation which others have given, that the little which the just man possesses is better than the great abundance of the wicked; for I see no necessity for connecting, contrary to the rules of grammar, the word hmvn, hamon, which denotes abundance, with the word rvym, rabbim. which signifies many or great, and not with the word rsym, reshaim, which means wicked I have therefore no doubt; that David here contrasts the limited possessions of one righteous man with the riches and wealth of many wicked men. The Hebrew word rvym, rabbim, however, which I have rendered many, may also be properly taken to denote persons of great authority and power. Certainly, it is not difficult to understand that David means to say, that although the wicked excel in this world, and are enriched with its possessions in great abundance and trust in their riches, yet the little which the just man possesses is far better than all their treasures. From this we learn, that David is here speaking, not so much of external grandeur and wealth, as of the secret blessing of God which truly enriches the righteous; for although they live from hand to mouth, yet are they fed from heaven as it were with manna; while the ungodly are always hungry, or else waste away in the very midst of their abundance. To this also belongs the reason which is added in the next verse, namely, that there is nothing stable in the world except it be sustained by the power of God; but we are plainly told that the righteous only are upheld by him, and that the power of the ungodly shall be broken Here again we see, that in order to form a right and proper estimate of true felicity, we must look forward to the future, or contemplate by the eye of faith the secret grace of God, and his hidden judgments. Unless we are persuaded by faith that God cherishes us in his bosom as a father does his children, our poverty will always be a source of trouble to us; and, on the other hand, unless we bear in mind what is here said concerning the wicked, that their arms shall be broken, we will make too great account of their present condition. But if this doctrine be deeply fixed in the hearts of the faithful, as soon as they shall have learned to rely upon the divine blessing, the delight and joy which they will experience from their little store shall be equal to the magnanimity with which they shall look down, as it were from an eminence, upon the vast treasures in which the ungodly glory. At the same time, we are here admonished, that whilst the ungodly rely upon their own strength, and proudly boast of it, we ought to wait patiently till God arise and break their arms in pieces. As for us, the best consolation which we could have in our infirmity is, that God himself upholds and strengthens us.

Footnotes

1 - Ainsworth renders this word, "plenteous mammon," which, he remarks, "signifieth multitude, plenty, or store of riches, or any other thing." The Septuagint renders it riches. The English word mammon is derived from this Hebrew word.

2 - This is the view taken by Fry, who renders the words, "Better are the few of the Just one, Than the great multitude of the wicked." By the Just One, he understands Christ.

A little that a righteous man hath - literally, "Good is a little to the righteous, more than," etc. Our translation, however, has expressed the sense with sufficient accuracy. There are two things implied here:
(a) that it happens not unfrequently that the righteous have little of the wealth of this world; and
(b) that this little is to them of more real value, accompanied, as it is, with higher blessings, than the more abundant wealth which the wicked often possess.
It is better to have but little of this world's goods with righteousness, than it is to have the riches of many wicked men - or the wealth which is often found in the possession of wicked men - with their ungodliness. It is not always true, indeed, that the righteous are poor; but if they are poor, their lot is more to be desired than that of the wicked man, though he is rich. Compare Luke 16:19-31.
Is better than the riches of many wicked - Of many wicked people. The small property of one truly good man, with his character and hopes, is of more value than would be the aggregate wealth of many rich wicked men with their character and prospects. The word rendered "riches" here - המון hâmôn - means properly noise, sound, as of rain or of a multitude of people; then, a multitude, a crowd of people; and then, a "multitude" of possessions; that is, riches or wealth. The allusion here is not, as Prof. Alexander supposes, to the tumult or bustle which often attends the acquisition of property, or to the disorder and disquiet which attends its possession, but simply to the "amount" considered as large, or as accumulated or brought together. It is true that its acquisition is often attended with bustle and noise; it is true that its possessor has not often the peace and calmness of mind which the man has who has a mere competence; but the simple thought here is that, in reference to the amount, or the actual possession, it is better, on the whole, to have what the poor, pious man has, than to have what many wicked men have, if it were all gathered together. It does more to make a man happy on earth; it furnishes a better prospect for the life to come.

A little that a righteous man hath - This is a solid maxim.
Whatever a good man has, has God's blessing in it; even the blessings of the wicked are cursed.

(k) A little that a righteous man hath [is] better than the riches of many wicked.
(k) For they are daily fed as with manna from heaven and have sufficient, while the wicked never have enough, but always hunger.

A little that a righteous man hath,.... It is the portion of the righteous, for the most part, to have but little of this world's goods; some indeed have been rich, as Abraham, Lot, David, Joseph of Arimathea, and others; but, generally speaking, the wicked have the largest share of worldly things, and the righteous but little, and are as having nothing comparatively; and yet their little
is better than the riches of many wicked; not that a little is better than much, or that poverty is better than riches, or a poor man better than a rich man; but the comparison is between a righteous man and a wicked man; the emphasis lies there; and the sense is, that a "righteous" man's "little" is better than a "wicked" man's "much"; the righteous have a right to what they have, through Christ, who is heir of all things, but not the wicked; they have what they have in love and with a blessing, not so the wicked; they are contented in their state and condition, when the wicked are never satisfied; they possess and enjoy what they have, even all they have, when God oftentimes does not give the wicked an heart to eat and drink of what they are possessed, but a stranger eats it; they have the presence of God with them, and that makes a little sweet, and to go a great way; and they live without any anxious, distressing, burdensome care; not so the wicked; and before long the tables will be turned, and they will have their good things, and the wicked their evil things; see Proverbs 16:8; wherefore they have no need to fret under present circumstances, nor envy the happiness of wicked men. Arama interprets it, of a little help that a righteous man has, better than the riches of many wicked; and Gussetius (r) understands all this not of the smallness and largeness of the substance of different persons, but of their numbers, the one small, the other large; and Jarchi, that the sense is, that a few persons with the righteous, which was the case of Abraham and Gideon, are better and succeed more than the multitude of many wicked persons; and the church should be content with a small number of believers, and not draw in a multitude of wicked men into their communion.
(r) Ebr. Comment. p. 213, 475.

riches--literally, "noise and tumult," as incidental to much wealth (compare Psalm 39:6). Thus the contrast with the "little" of one man is more vivid.

With Psalm 37:16 accord Proverbs 15:16; Proverbs 16:8, cf. Tobit 12:8. The ל of לצּדּיק is a periphrastic indication of the genitive (Ges. 115). המון is a noisy multitude, here used of earthly possessions. רבּים is not per attract. (cf. Psalm 38:11, הם for הוּא) equivalent to רב, but the one righteous man is contrasted with many unrighteous. The arms are here named instead of the bow in Psalm 37:15. He whose arms are broken can neither injure others nor help himself. Whereas Jahve does for the righteous what earthly wealth and human power cannot do: He Himself upholds them.