Chapter Twenty-Two

1–16. Exhortations to acquire and preserve a good name. 17–21. A call to heed the words of the wise. 22–29. Instructions of partly moral, partly practical character.

Proverbs 22:1. A good name is better than great wealth, and a good reputation is better than silver and gold. Proverbs 22:2. The rich and the poor meet one another: the Lord has created both of them. Proverbs 22:3. The prudent sees danger and takes refuge; but the inexperienced go forward and are punished. Proverbs 22:4. Humility is followed by the fear of the Lord, riches and glory and life. Proverbs 22:5. Thorns and snares are in the way of the wicked; he that keeps his soul shall stay far from them. Proverbs 22:6. Train up a young man at the beginning of his way: he will not turn away from it when he grows old. Proverbs 22:7. The rich rules over the poor, and the debtor becomes a slave to his creditor. Proverbs 22:8. He who sows injustice will reap trouble, and the rod of his wrath will fail. “Proverbs 22. [A man who gives willingly, God loves; and the shortcoming of his works he will make up.]” Proverbs 22:9. The merciful will be blessed, because he gives to the poor from his bread. “Proverbs 22. [He who gives gifts wins victory and honor, and even gains dominion over the souls of those who receive them.]” Proverbs 22:10. Drive out the mocker, and quarreling will depart, and strife and insults will cease. Proverbs 22:11. He who loves a pure heart—to him favor of speech, the king is his friend. Proverbs 22:12. The eyes of the Lord guard knowledge, but he overturns the words of the transgressor. Proverbs 22:13. The sluggard says: “A lion is on the street! I will be killed in the public square! Proverbs 22:14. A deep pit is the mouth of a loose woman: he with whom the Lord is angry will fall into it. Proverbs 22:15. Foolishness is bound to the heart of a young man, but a rod of correction will drive it out from him. Proverbs 22:16. He who oppresses the poor to increase his own wealth, and he who gives to the rich, will become poor. The preservation of one’s good name is recommended by the Wise (v. 1 and following) in the same sense—the absolute superiority of this moral good over material values (Sir 41:15, cf. Eccl 7:1). A good name is acquired chiefly through active love toward one’s neighbor, through charity: therefore at the forefront stands the duty of the rich to help the poor, and the motive for charity is that both rich and poor are equally creations of one God (v. 2, see Prov 14:31; Job 31:15), and are placed by Him on one path of life. Praise is given to practical wisdom (v. 3 and 5) with condemnation of lack of understanding, but especially humility and the fear of God are exalted—with an indication of the beneficial fruits of both in the outer life of man itself (v. 4). Then, in v. 6–12, are separately named the virtues that preserve and build a good name. Here, first of all, is emphasized the enormous importance of the training and instruction of a young man precisely from the earliest age (v. 6). In the Mishnaic treatise Avot (IV, 20), corresponding to this, it is said: “Who teaches a child to what is he compared?—to writing with ink upon new paper; and who teaches an old man to what is he compared?—to writing with ink upon paper that has been cleaned (of former writing).” Then, having mentioned the distinction in the worldly circumstances of rich and poor (v. 7), the Wise One points out that wealth and general well-being can be used both for good and for evil. In the latter respect are named: passion for quarreling and the doing of all kinds of evil (v. 8, “to sow injustice, evil,” as also “to sow righteousness”—is a customary biblical image: Job 4:8; Prov 11:18; Hos 10:12), mockery (v. 10) and treachery (v. 12). On the other side are placed—charity (v. 9), sincerity of heart (v. 11) and prudence (v. 12). Finally, the negative side of the discourse on a good name is made up of warnings against the vices of idleness (v. 13—here an example of senseless excuse of the lazy man is given, see Prov 26:13), debauchery (v. 14, see Prov 2:16, foolishness (v. 15) and greed combined with oppression of the poor (v. 16).

Proverbs 22:17. Incline your ear and hear the words of the wise, and apply your heart to my knowledge; Proverbs 22:18. for it will be pleasing if you keep them in your heart, and they will be ready on your lips. Proverbs 22:19. That your hope may be in the Lord, I teach you today, yes, remember; Proverbs 22:20. Have I not written for you thirty sayings of counsel and instruction, Proverbs 22:21. that I might teach you true words, so that you can give an accurate answer to those who sent you? Proverbs 22:22. Do not rob the poor because he is poor, and do not crush the afflicted at the gate, Proverbs 22:23. because the Lord will plead their cause and rob those who rob them of their life. Proverbs 22:24. Do not make friends with an angry man, and do not associate with a man given to wrath, Proverbs 22:25. lest you learn his ways and entangle your soul in a snare. Proverbs 22:26. Do not be among those who strike hands and give pledges for debts: Proverbs 22:27. if you have nothing with which to pay, why should you let them take your bed from under you? Proverbs 22:28. Do not move the ancient boundary marker that your fathers set. Proverbs 22:29. Have you seen a man skilled in his work? He will stand before kings; he will not stand before obscure men. V. 17–21 form an introduction to a new group or new collection of proverbs, embracing the second half of ch. XXII, and chs. XXIII and XXIV. The proverbs of this section are distinguished by their length, often covering several lines (3 verses in Prov 23:1-3 v.—in Prov 23:31-35). In the introduction, v. 17–21, an exhortation to heed the words of the wise is expressed (v. 17), their worth is noted (v. 18), the chief importance—the awakening of hope in God (v. 19), and the essential content (v. 20–21). In v. 22–29, in three double proverbs: a) the oppression of the poor is condemned and forbidden (v. 22–23); b) a warning is made against closeness and association with an angry man (v. 24–25); and c) again an urgent warning against pledges (v. 26–27, see Prov 6:1 and ff.; Prov 17:18). The sin of removing the boundary marker of a neighbor, not unusual in ancient times, was considered one of the most shameful (cf. Deut 19:14; Prov 23:10). In v. 29, a rare, but possible circumstance in the condition of a laborer is indicated—elevation to the degree of closest service to the king.