Commentary - Proverbs 23:10-11

Bird's-eye view

In this brief but potent passage, Solomon lays down a foundational principle of godly society: the sanctity of established boundaries and the protection of the vulnerable. This is not some sentimental nicety; it is a matter of cosmic justice. The prohibition against moving an ancient boundary stone is a defense of property, history, and inheritance, all of which are central to a stable and covenantal culture. The warning against encroaching on the fields of the fatherless follows directly, showing that the most insidious forms of theft are those perpetrated against the weak. The reason for these prohibitions is not simply that it is bad form, but rather because the orphans have a Redeemer, a Goel, who is strong and who will take up their case. This points us directly to the character of God Himself, who is the ultimate defender of justice and the avenger of the oppressed. This is practical, street-level theology, connecting our real estate dealings to the very throne room of God.

Outline

Clause-by-Clause Commentary

v. 10a: Do not move the ancient boundary

The Bible is a book that cares deeply about property lines. This is because God is a God of order, not chaos, and He has established the world with clear distinctions and boundaries. An "ancient boundary" represents more than just a line on a map; it represents history, covenant, inheritance, and stability. To move it is to rewrite history for your own gain. It is an act of theft not just from your neighbor, but from his ancestors and his descendants. This is a profoundly anti-social act. In our modern, transient culture, we think little of such things, but in a rooted, covenantal society, this was a high crime. The law in Deuteronomy speaks directly to this: "You shall not move your neighbor's boundary mark, which the men of old have set, in your inheritance which you will inherit in the land that the LORD your God is giving you to possess" (Deut. 19:14). Cursed is the man who does so (Deut. 27:17). This is not about sentimental traditionalism; it is about recognizing that God builds societies over generations, and to disregard the ancient boundaries is to thumb your nose at His patient work.

v. 10b: And do not come into the fields of the orphans,

Solomon immediately moves from the general principle to a specific, heart-rending application. Why single out the orphans? Because they are the most vulnerable. They have no father to stand at the property line with a club and defend their inheritance. The man who would steal from an orphan is the lowest sort of coward. He is a predator who targets those who cannot fight back. This is not just a land grab; it is an assault on the defenseless. God's law consistently shows a fierce, protective heart for the widow, the sojourner, and the orphan (Ex. 22:22; Deut. 10:18). To enter their fields, to slowly encroach on their livelihood, is to presume that no one is watching, that there will be no consequences. This is a fatal miscalculation. The man who does this is not just an opportunist; he is a practical atheist. He is betting that the God who identifies Himself as a Father to the fatherless is either blind or impotent.

v. 11a: For their Redeemer is strong;

And here is the reason the wicked man's bet is a foolish one. The orphan may appear to be alone, but he is not. He has a Redeemer. The Hebrew word is Goel, the kinsman-redeemer. This is a legal, covenantal term. The Goel was the next of kin responsible for avenging a wrongful death, buying back alienated family land, or marrying a childless widow. The orphan's earthly father is gone, but his heavenly Father is very much alive, and He takes up the role of Goel. And notice the description: He is strong. This is not a weak, sentimental protector. This is the omnipotent God of Armies. The land-thief might be stronger than the orphan, but he is not stronger than the orphan's God. This is a promise that should make every would-be oppressor tremble. You are not dealing with a helpless child; you are picking a fight with the Almighty.

v. 11b: He will plead their case against you.

The strength of the Redeemer is not arbitrary or capricious. It is exercised in the cause of justice. "He will plead their case against you." This is courtroom language. God Himself will act as the prosecuting attorney for the orphan. The thief who moved the boundary stone may have gotten away with it in the corrupt local court, but his case has been appealed to a higher jurisdiction. God will bring a lawsuit against him, and God does not lose His cases. The evidence is clear, the Judge is righteous, and the verdict is certain. This pleading of the case may take place in history, through the slow grinding of consequences, or it may take place at the final judgment. But it will take place. The universe is not morally neutral; it is rigged in favor of God's justice. To sin against the fatherless is to summon the Strong Redeemer to plead His case against you, and that is a terrifying prospect indeed.

Application

The principles here are timeless. First, we must cultivate a deep respect for property and the stability it brings to a culture. Our modern world's flirtation with socialism and collectivism is a direct assault on this biblical principle. God gives property as a stewardship, and the lines He draws, both literal and figurative, are to be honored.

Second, we must understand that a society's righteousness is measured by how it treats its most vulnerable members. The orphan is the test case. Do we look for ways to help them, or do we see their weakness as an opportunity for our own advancement? This applies to the unborn, the elderly, the disabled, and all who cannot defend themselves. The Christian church must be at the forefront of this defense, acting as a proxy for the Strong Redeemer.

Finally, we must live in the fear of the Lord, knowing that no sin goes unnoticed. The man who steals from an orphan thinks he is acting in secret, but God sees. He is the ever-present Goel. This truth should not only restrain our wickedness but also fuel our righteous action. When we stand for the helpless, when we defend the cause of the orphan, we are aligning ourselves with the Strong Redeemer of the universe. We are joining His side of the lawsuit, and it is the only side that will ultimately win.