Pulpit Commentary - Proverbs 22:1

Pulpit Commentary - Proverbs 22:1 - 22:29

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Pulpit Commentary - Proverbs 22:1 - 22:29

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This Chapter Verse Commentaries:

22:1 - 22:29

EXPOSITION

Pro_22:1

A good name is rather to be chosen than great riches. It will be observed that "good" in the Authorized Version is in italics, showing that the epithet is not expressed in the Hebrew, which is simply ùÅÑí (shem), "name." But this word carried with it the notion of good repute, as in Ecc_7:1; for being well known implied honour and reputation, while being nameless (Job_30:8) signified not only obscurity, but ignominy and discredit. Hence the versions have ὄνομα καλόν , nomen bonum, and Ecclesiasticus 41:12, "Have regard to thy name ( περὶ ὀνόματος ), for that shall continue with thee above a thousand great treasures of gold. A good life," the moralist continues, "hath but few days; but a good name endureth forever" (contrast Pro_10:7). And loving favour rather than silver and gold; or, more accurately, and before gold and silver grace is good; i.e. grace is far better than gold. Grace (chen) is the manner and demeanour which win love, as well as the favour and affection gained thereby; taken as parallel to "name," in the former hemistich, it means here "favour," the regard conceived by others for a worthy object. Publ. Syr; "Bona opinio hominum tutier pecunia est." The French have a proverb, "Bonne renommee vaut mieux que ceinture doree." The latter hemistich gives the reason for the assertion in the former—a good name is so valuable because it wins affection and friendship, which are far preferable to material riches,

Pro_22:2

The rich and poor meet together (Pro_29:13): the Lord is the Maker of them all (Job_34:19). God has ordained that there shall be rich and poor in the world, and that they should meet in the intercourse of life. These social inequalities are ordered for wise purposes; the one helps the other. The labour of the poor makes the wealth of the rich; the wealth of the rich enables him to employ and aid the poor. Their common humanity, their fatherhood in God, should make them regard one another as brethren, without distinction of rank or position: the rich should not despise the poor (Pro_14:31; Pro_17:5; Job_31:15), the poor should not envy the rich (Pro_3:31), but all should live in love and harmony as one great family of God.

Pro_22:3

A prudent man foresesth the evil, and hideth himself. The whole verse is repeated in Pro_27:12. St. Jerome has callidus, and the LXX. has πανοῦργος , as the translation of òÈøåÌí (arum); but it must be taken in a good sense, as cautions, farseeing, prudent (see note on Pro_1:4) Such a man looks around, takes warning from little circumstances which might escape the observation of careless persons, and provides for his safety in good time. Thus the Christians at the siege of Jerusalem, believing Christ's warnings, retired to Pella, and wine saved. A Spanish proverb runs, "That which the fool does in the end, the wise man does at the beginning." The simple pass on, and are punished. The subject of the former hemistich is in the singular number, for a really prudent man is a comparatively rare bring; the second clause is plural, teaching us, as Hitzig observes, that many simple ones are found for one prudent. These silly persons, blundering blindly on their way, without circumspection or forethought, meet with immediate punishment, incur dangers, suffer less. A Cornish proverb runs, "He who will not be ruled by the rudder must be ruled by the rock." Septuagint, "An intelligent man ( πανοῦργος ) seeing a wicked man punished is himself forcibly instructed; but fools pass by, and are punished" (comp. Pro_21:11).

Pro_22:4

By humility and the fear of the Lord, etc. This does not seem to be the best rendering of the original. The word rendered "by" ( òÅ÷Æá ekeb), "in reward of," is also taken as the subject of the sentence: "The reward of humility ['and,' or, 'which is'] the fear of God, is riches," etc. There is no copulative in the clause, and a similar asyndeton occurs in Pro_22:5; so there is no reason why we should not regard the clause in this way. Thus Revised Version, Nowack, and others. But Delitzsch makes the first hemistich a concluded sentence, which the second member carries on thus: "The reward of humility is the fear of the Lord; it [the reward of humility] is at the same time riches," etc. Vulgate, Finis modestiae timor Domini, divitiae et gloria et vita; Septuagint, "The generation ( γενεὰ ) of wisdom is the fear of the Lord, and wealth," etc. It is preferable to translate as above, taking the two expressed virtues as appositional, thus: "The reward of humility, the fear of the Lord." Humility brings with it true religion, which is expressed by "the fear of the Lord." The feeling of dependence, the lowly opinion of self, the surrender of the will, the conviction of sin, all effects which are connected with humility, may well be represented by this term, "the fear of God," which, in another aspect, is itself the source of every virtue and every blessing; it is riches, and honour, and life. These are God's gifts, the guerdon of faithful service (see notes on Pro_3:16 and Pro_21:21; and comp. Pro_8:18). The Easterns have a pretty maxim, "The bending of the humble is the graceful droop of the branches laden with fruit." And again, "Fruitful trees bend down; the wise stoop; a dry stick and a fool can be broken, not bent" (Lane).

Pro_22:5

Thorns and snares are in the way of the froward. The words are in the Hebrew without the conjunction (see note, Pro_22:4), though the versions generally add it. Thus the Septuagint, τρίβολοι καὶ παγίδες ; Vulgate, arma et gladiii but the Venetian, ἄκανθαι παγίδες . It is a question whether the thorns are what the perverse prepare for others, or what they themselves suffer. In Pro_15:19 the hedge of thorns represented the difficulties in the sluggard's path; but here, viewed in connection with the following hemistich, the thorns and snares refer to the hindrances proceeding from the froward, which injuriously affect others; "thorns" being a figure of the pains and troubles, "snares" of the unexpected dangers and impediments which evil men cause as they go on their crooked way. The word for "thorns" is öðÄÌéí , which occurs in Job_5:5. The plant is supposed to be the Rhamnus paliurus, but it has not been accurately identified. He that doth keep his soul shall be far from them (comp. Pro_13:3; Pro_16:17). The man who has regard to his life and morals will go far, will keep wholly aloof, from those perils and traps into which the perverse try to entice them.

Pro_22:6

Train up a child in the way he should go. The verb translated "train" (chanak) means, first, "to put something into the mouth," "to give to be tasted," as nurses give to infants food which they have masticated in order to prepare it for their nurslings; thence it comes to signify "to give elementary instruction," "to imbue," "to train." The Hebrew literally is, Initiate a child in accordance with his way. The Authorized Version, with which Ewald agrees, takes the maxim to mean that the child should be trained from the first in the right path—the path of obedience and religion. This is a very true and valuable rule, but it is not what the author intends. "His way" must mean one of two things—either his future calling and station, or his character and natural inclination and capacity. Delitzsch and Plumptre take the latter interpretation; Nowack and Bertheau the former, on the ground that derek is not used in the other sense suggested. But, as far as use is concerned, both explanations stand on much the same ground; and it seems more in conformity with the moralist's age and nation to see in the maxim an injunction to consider the child's nature, faculties, and temperament, in the education which is given to him. If, from his early years, a child is thus trained, when he is old, he will not depart from it. This way, this education in accordance with his idiosyncrasy, will bear fruit all his life long; it will become a second nature, and will never be obliterated. The Vulgate commences the verse with Proverbium est, taking the first word substantively, as if the author here cited a trite saying; but the rendering is a mistake. There are similar maxims, common at all times and in all countries. Virg; 'Georg.,' 2.272—

"Adeo in teneris consuescere multum est."

Horace, 'Epist.,' 1.2, 67—

"Nunc adbibe puro

Pectore verba, puer."

For, as he proceeds—

"Quo semel est imbuta recens, servabit odorem

Testa diu."

Thus we have two mediaeval jingles—

"Cui puer assuescit, major dimittere nescit."

"Quod nova testa capit, inveterata sapit."

Then there is the German saw, "Jung gewohnt, alt gethan." "What youth learns, age does not forget," says the Danish proverb. In another and a sad sense the French exclaim, "St jeunesse savait! si vieillesse pouvait!" All the early manuscripts of the Septuagint omit this verse; m some of the later it has been supplied from Theodotion.

Pro_22:7

The rich ruleth over the poor. "The rich man (singular) will rule over the poor" (plural); for there are many poor for one rich (see on Pro_22:3). This is the way of the world (Pro_18:23). Aben Ezra explains the gnome as showing the advantage of wealth and the inconvenience of poverty; the former bringing power and pre-eminence, the latter trouble and servitude; and hence the moralist implies that every one should strive and labour to obtain a competency, and thus avoid the evils of impecuniosity. The borrower is servant to the lender. (For the relation between borrower and louder, or debtor and creditor, see on Pro_20:16; and comp. Mat_18:25, Mat_18:34.) Delitzsch cites the German saying, "Borghart (borrower) is Lehnhart's (leader's) servant." We have the proverb, "He that goes a-borrowing goes a-sorrowing." The Septuagint departs from the other versions and our Hebrew text, translating, "The rich will role over the poor, and household servants will lend to their own masters"—a reading on which some of the Fathers have commented.

Pro_22:8

He that soweth iniquity shall reap vanity; shall gain nothing substantial, shall have nothing to show for his pains. But aven also means "calamity," "trouble," as Pro_12:21; so the gnome expresses the truth that they who do evil shall meet with punishment in their very sins—the exact contrast to the promise to the righteous (Pro_11:18). "To him that soweth righteousness shall be a sure reward." Thus we have in Job_4:8, "They that plough iniquity, and sow wickedness, reap the same;" and the apostle asserts (Gal_6:7, etc), "Whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting." Eastern proverbs run, "As the sin, so the atonement:" "Those who sow thorns can only reap prickles" (comp. Pro_12:14). And the rod of his anger shall fail. The writer is thinking especially of cruelty and injustice practised on a neighbour, as Delitzsch has pointed out, and he means that the rod which he has raised, the violence intended against the innocent victim, shall vanish away or fall harmlessly. Ewald and others think that the rod is the Divine anger, and translate the verb (kalah) "is prepared," a sense which here it will not well bear, though the LXX. has lent some countenance to it by rendering, "And shall fully accomplish the plague ( πληγὴν ,? 'punishment') of his deeds." The rendering, "shall fail." "shall be consumed, or annihilated," is confirmed by Gen_21:15; Isa_1:28; Isa_16:4, etc. The Septuagint adds a distich here, of which the first member is a variant of Isa_16:9. and the second another rendering of the latter hemistich of the present verse: "A cheerful man and a giver God blesseth ( ἄνδρα ἱλαρὸν καὶ δότην εὐλογεῖ ὁ Θεός ): but he shall bring to an end ( συντελεσεῖ ) the vanity of his works." The first hemistich is remarkable for being quoted by St. Paul (2Co_9:7), with a slight variation, Ἱλαρὸν γὰρ δότην ἀγαπᾷ ὁ Θεός . So Ecclesiasticus 32:9 (35), "In all thy gifts show a cheerful countenance ( ἱλάρωσον τὸ πρόσθπόν σου )."

Pro_22:9

He that hath a bountiful eye shall be blessed. The "good of eye" is the kindly looking, the benevolent man, in contrast to him of the evil eye, the envious, the unfriendly and niggardly man (Pro_23:6; Pro_28:22). St. Jerome renders, Qui pronus est ad misericordiam. Such a one is blessed by God in this world and the next, in time and in eternity, according to the sentiment of Pro_11:25. Thus in the temporal sense:23). "Him that is liberal in food lips shall bless, and the testimony of his liberality will be believed." Septuagint, "He that hath pity upon the poor shall himself be continually sustained ( διατραφήσεται )." The reason is added, For he giveth of his brans to the poor. The blessing is the consequence of his charity and liberality. 2Co_9:6, "He that soweth bountifully shall reap also bountifully ( ἐπ αὐλογίαις )." The Vulgate and Septuagint add a distich not in the Hebrew, Victoriam et honorem acquiret qui dat munera; animam autem aufert accipientium; Νίκην καὶ τιμὴν περι ποιεῖται ὁ δῶρα δοὺς τὴν μέντοι ψυχὴν ἀφαι ρεῖται τῶν κεκτημένωνω , "Victory and honour he obtaineth who giveth gifts; but he takes away the life of the possessors." The first hemistich appears to be a variant of Pro_19:6, the second to be derived from Pro_1:19. The second portion of the Latin addition may mean that the liberal man wins and carries away with him the souls of the recipients of his bounty. But this, though Ewald would fain have it so, cannot be the signification of the corresponding Greek, which seems to mean that the man who is so liberal in distributing gifts obtains the power to do so by oppressing and wronging others.

Pro_22:10

Cast out the scorner, and contention shall go out; Septuagint, ἔκβαλε ἐκ συνεδρίου λοιμόν , "Cast out of the company a pestilent fellow" Chase away the scorner (Pro_1:22), the man who has no respect for things human or Divine, and the disputes and ill feeling which he caused will be ended; for "where no wood is, the fire goeth out" (Pro_26:20). Yea, strife and reproach shall cease. The reproach and ignominy ( ÷ÈìåÉï , kalon) are those which the presence and words of the scorner bring with them; to have such a one in the company is a disgrace to all good men. Thus Ishmael and his mother were driven from Abraham's dwelling (Gen_21:9, etc.), and the apostle quotes (Gal_4:30), "Cast out ( ἔκβαλε ) the bondwoman and her son." Septuagint, "For when he sits in the company he dishonours all." The next verse gives a happy contrast.

Pro_22:11

He that loveth pureness of heart; he who strives to be pure m heart (Mat_5:8), free from guile, lust, cupidity, vice of every kind. The next clause carries on the description of the perfect character, and is best translated. And hath grace of lips, the king is his friend. He who is not only virtuous and upright, but has the gift of graciousness of speech, winning manner in conversation, such a man wilt attach the king to him by the closest bonds of friendship. We have had something very similar at Pro_16:13. Some of the versions consider that by the king God is meant. Thus the Septuagint, "The Lord loveth holy hearts, and all blameless persons are acceptable with him." The rest of the clause is connected by the LXX. with the following verse, "A king guides his flock ( ποιμαίνει ) with his lips; but the eyes of the Lord," etc.

Pro_22:12

The eyes of the Lord preserve knowledge. The expression, "preserve knowledge," is found at Pro_5:2 (where see note) in the sense of "keep," "retain," and, taken by itself, it might here signify that the Lord alone possesses knowledge, and alone imparts it to his servants (1Sa_2:3); but as in the following clause a person, the transgressor, is spoken of, it is natural to expect a similar expression in the former. The Revised Version is correct in rendering the abstract "knowledge" by the concrete "him that hath knowledge;" so that the clause says that God watches over and protects the man who knows him and walks in his ways, and uses his means and abilities for the good of others (see Pro_11:9). But he (the Lord) overthroweth the words of the transgressor. The transgressor here is the false, treacherous, perfidious man; and the gnome asserts that God frustrates by turning in another direction the outspoken intentions of this man, which he had planned against the righteous (comp. Pro_13:6; Pro_21:12). Septuagint, "But the eves of the Lord preserve knowledge, but the transgressor despiseth words," i e. commands, or words of wisdom and warning.

Pro_22:13

The slothful man saith, There is a lion without (Pro_26:13). The absurd nature of the sluggard's excuse is hardly understood by the casual reader. The supposed lion is without, in the open country, and yet he professes to be in danger in the midst of the town. I shall be slain in the streets. Others consider that the sluggard makes two excuses for his inactivity. If work calls him abroad, he may meet the lion which report says is prowling in the neighbourhood; if he has to go into the streets, he may be attacked and murdered by ruffians for motives of plunder or revenge. "Sluggards are prophets," says the Hebrew proverb. Septuagint, "The sluggard maketh excuses, and saith, A lion is in the ways, there are murderers in the streets." Lions, though now extinct in Palestine, seem to have lingered till the time of the Crusades, and such of them as became man eaters, the old or feeble, were a real danger in the vicinity of villages (comp. Jer_49:19; Jer_50:44).

Pro_22:14

The mouth of strange women is a deep pit. The hemistich reappears in a slightly altered form at Pro_23:27. (For "strange woman" as equivalent to "a harlot" or "adulteress," see note on Pro_2:16.) By her "mouth" is meant her wanton, seductive words, which entice a man to destruction of body and soul. It may be that theology rather than morals is signified here—rather false doctrines than evil practice. In this ease the mention of the strange or foreign woman is very appropriate, seeing that perversions of belief and worship were always introduced into Israel from external sources. He that is abhorred of the Lord shall fall therein. He who has incurred the width of God by previous unfaithfulness and sin is left to himself to fall a prey to the allurements of the wicked woman (comp. Ecc_7:26). Septuagint, "The mouth of a transgressor ( παρανόμου ) is a deep ditch; and he that is hated of the Lord shall fall therein." Then are added three lines not in the Hebrew, which, however, seem to be reminiscences of other passages: "There are evil ways before a man, and be loveth not to turn away from them; but it is needful to turn away item a perverse and evil way."

Pro_22:15

Foolishness is bound in the heart of a child. Foolishness (ivveleth) here implies the love of mischief, the waywardness and self-will, belonging to children, bound up in their very nature. Septuagint, "Folly is attached ( ἐξῆπται ) to the heart of the young," in which version Cornelius a Lapide sees an allusion to the ornament hung by fond parents round the neck of a child whom they were inclined to spoil rather than to train in self-denying ways. To such a child folly adheres as closely as the bulla with which he is decorated. But the rod of correction shall drive it far from him. Judicious education overcomes this natural tendency, by punishing it when exhibited, and imparting wisdom and piety (see on Pro_13:24 and Pro_19:18; and comp. Pro_23:13; Pro_29:15; Ecclesiasticus 30:1, etc). The LXX. pursue their notion of the the indulgent parents letting the child have his own way, for they render the last clause, "But the rod and discipline are far from him."

Pro_22:16

He that oppresseth the poor to increase his riches (so the Vulgate), and he that giveth to the rich, shall surely come to want. There are various renderings and explanations of this verse. The Authorized Version says that he who oppresseth the poor to enrich himself, and he who wastes his means by giving to those who do not need it, will come to poverty. But the antithesis of this distich is thus lost. The Hebrew literally rendered brings out the contrast, Whosoever oppresseth the poor, it is for his gain; whosoever giveth to the rich, it is for his loss. Delitzsch explains the sentence thus: "He who enriches himself by extortion from the poor, at any rate gains what he desires; but he who gives to the rich impoverishes himself in vain, has no thanks, reaps only disappointment." One cannot but feel that the maxim thus interpreted is poor and unsatisfactory. The interpretation in the 'Speaker's Commentary' is more plausible: The oppressor of the poor will himself suffer in a similar mode, and will have to surrender his ill-gotten gains to some equally unscrupulous rich man. But the terse antithesis of the original is wholly obscured by this view of the distich. It is far better, with Hitzig, Ewald, and others, to take the gain in the first hemistich as that of the poor man, equivalent to "doth but bring him gain;" though the sentence is not necessarily to be explained as suggesting that the injustice which the poor man suffers at the hand of his wealthy neighbour is a stimulus to him to exert himself in order to better his position, and thus indirectly tends to his enrichment. The maxim is really conceived in the religious style of so many of these apparently worldly pronouncements, and states a truth in the moral government of God intimated elsewhere, e.g. Pro_13:22; Pro_28:8; and that truth is that the riches extorted from the poor man will in the end redound to his benefit, that by God's providential control the oppression and injustice from which he has suffered shall work to his good. In the second hemistich the loss is that of the rich man. By adding to the wealth of the rich the donor increases his indolence, encourages his luxury, vice, and extravagance, and thus leads to his ruin—"bringeth only to want. Septuagint, "He that calumniates ( συκοφαντῶν ) the poor increaseth his own substance, but giveth to the rich at a loss ( ἐπ ἐλάσσονι )" i.e. so as to lessen his substance.

Verse 17-24:22

Part IV. FIRST APPENDIX TO THE FIRST GREAT COLLECTION, containing "words of the wise."

Pro_22:17-21

The introduction to this first appendix, containing an exhortation to attend to the words of the wise, an outline of the instruction herein imparted, with a reference to teaching already given.

Pro_22:17

Incline thine ear (comp. Pro_4:20; Pro_5:1). The words of the wise; verba sapientium, Vulgate. "Wise" is in the plural number, showing that this is not a portion of the collection called, 'The Proverbs of Solomon' (Pro_10:1), but a distinct work. (For the term, see note on Pro_1:6.) My knowledge. The knowledge which I impart by bringing to notice these sayings of wise men. Septuagint, "Incline ( παράβαλλε ) thine ear to the words of wise men, and hear my word, and apply thine heart, that thou mayest know that they are good."

Pro_22:18

This verse gives the reason for the previous exhortation. It is a pleasant thing if thou keep them within thee; in thy mind and memory (comp. Pro_18:8; Pro_20:27). Thus Psa_147:1, "It is good to sing praises unto our God; for it is pleasant, and praise is comely." They shall withal be fitted in thy lips. This rendering hardly suits the hortatory nature of the introduction. It is better to take the clause in the optative, as Delitzsch, Ewald, Nowack, and ethers: "Let them abide altogether upon thy lips;" i.e. be not ashamed to profess them openly, let them regulate thy words, teach thee wisdom and discretion. Septuagint, "And if thou admit them to thy heart, they shall likewise gladden thee on thy lips."

Pro_22:19

That thy trust may be in the Lord. The Greek and Latin versions make this clause depend on the preceding verse. It is better to consider it as dependent on the second hemistich, the fact of instruction being placed after the statement of its object. All the instruction herein afforded is meant to teach that entire confidence in the Lord which, as soon as his will is known and understood, leads a man to do it at any cost or pains, leaving the result in God's hands. I have made them known to thee this day, even to thee. The repetition of the personal pronoun brings home the teaching to the disciple, and shows that it is addressed, not merely to the mass of men, but to each individual among them, who thus becomes responsible for the use which he makes of it (comp. Pro_23:15). The expression, "this day," further emphasizes the exhortation. The learner is not to remember vaguely that some time or other he received this instruction, but that on this particular day the warning was given. So in Heb_3:7, Heb_3:13 we read, "As the Holy Ghost saith, Today if ye will hear his voice, harden not your hearts ….Exhort one another daily, so long as it is called Today, lest any of you be hardened by the deceitfulness of sin." Septuagint, "That thy hope may be in the Lord, and he may make thy way known unto thee." Cheyne ('Job and Solomon') quotes Biekell's correction of this verse, "That thy confidence may be in Jehovah, to make known unto thee thy ways;" but the alteration seems arbitrary and unnecessary.

Pro_22:20

Have not I written to thee excellent things in counsels and knowledge? There is a difficulty about the word tendered "excellent things." The Khetib has ùÑìùÑåí , "the day before yesterday, formerly;" but the word occurs nowhere alone, and, as Nowack says, can hardly have been the original reading. However, Ewald, Bertheau, and others, adopting it, suppose that the author refers to some earlier work. Cheyne cites Bickell's rendering, "Now, years before now, have I written unto thee long before with counsels and knowledge," and considers the words to mean either that the compiler took a long time over his work, or that this was not the first occasion of his writing. One does not see why stress should be here laid on former instruction, unless, perhaps, as Plumptre suggests, in contrast to "this day" of the previous verse. The LXX. renders the word τρισσῶς thus, "And do thou record them for thyself triply for counsel and knowledge upon the table of thine heart." St. Jerome has, Ecce descripsi eam tibi tripliciter, in cogitationibus et scientiis. Other versions have also given a numerical explanation to the term. In it is seen an allusion to the three supposed works of Solomon—Proverbs, Ecclesiastes, Canticles—which is absurd; others refer it to the threefold division of the Testament—Law, Prophets, and Hagiographa; others, to three classes of youths for whom the admonitious were intended; others, again, think it equivalent to "oftentimes," or "in many forms." But the reading is as doubtful as the explanations of it are unsatisfactory. The genuine word is doubtless preserved in the Keri, which gives ùÈÑìÄùÄÑéí (shalishim), properly a military term, applied to chariot fighters and men of rank in the army. The LXX. translates the word by τριστὰτης e.g. Exo_14:7; Exo_15:4), which is equivalent to "chieftain." Hence the Hebrew term, understood in the neuter gender, is transferred to the chief among proverbs—"choice proverbs," as Delitzsch calls them. The Venetian, by a happy turn, gives τρισμέγιστα . Thus we come back to the rendering of the Authorized Version as meet correct and intelligible.

Pro_22:21

That I might make thee know the certainty of the words of truth. The object intended is to teach the disciple the fixed rule (firmitatem, Vulgate) by which truthful words are guided (see Luk_1:4). Septuagint, "I therefore teach thee a true word and knowledge good to learn." That thou mightest answer the words of truth to them that send unto thee. This implies that the pupil will be enabled to teach others who apply to him for instruction; "will be ready." as St. Peter says, "always to give an answer to every man that asketh you a reason of the hope that is in you" (1Pe_3:15). But the last expression is better translated, "them that send thee;" illis qui miserunt te, Vulgate (see Pro_25:13); and we must conceive of these as being parents or tutors who send a youth to a school or wise man to be educated. The moralist expresses his desire that the disciple will carry home such wholesome, truthful doctrines as will prove that the pains expended upon him have not been useless. Septuagint, "That thou mayest answer words of truth to those who put questions to thee ( τοῖς προβαλλομένοις σοι )" The Syriac adds, "That I may make known unto thee counsel and wisdom." Bickell's version (quoted by Cheyne) is, "That thou mayest know the rightness of these words, that thou mayest answer in true words to them that ask thee."

Verse 22-24:22

Here commence the "words of the wise."

Pro_22:22

This and the following verse form a terrastich, which connects itself in thought with Pro_22:16. Rob not the poor, because he is poor. The word for "poor" is here dal, which means "feeble," "powerless" (see on Pro_19:4), and the writer enjoins the disciple not to be induced by his weakness to injure and despoil a poor man. Neither oppress the afflicted in the gate. The gate is the place of judgment, the court of justice (comp. Job_31:21). The warning points to the particular form of wrong inflicted on the lowly by unjust judges, who could give sentences from which, however iniquitous, there was practically no appeal.

Pro_22:23

For, though they are powerless to defend themselves, and have no earthly patrons, the Lord will plead their cause (Pro_23:11). Jehovah will be their Advocate and Protector. And spoil the soul of those that spoiled them; rather, despoil of life those that despoil them. So the Revised Version. God, exercising his moral government on human concerns, will bring ruin and death on the unjust judge or the rich oppressor of the poor. Jerome has, Configet eos qui confixerunt animam ejus. The verb used is ÷áò (kabah), which is found only here and Mal_3:8, where it means "to defraud" or "despoil." In the Chaldee and Syriac it may signify "to fix," "to pierce." Septuagint, "The Lord will judge his cause, and thou shalt deliver thy soul unharmed ( ἄσυλον ):" i.e. if you refrain from injustice and oppression, you will be saved Item evil and dwell securely.

Pro_22:24, Pro_22:25

Another tetrastich. Make no friendship with an angry (irascible) man. Have no close intercourse with a man given to fits of passion. And with a furious man thou shalt not go. Avoid the society of such a one. The reason follows: Lest thou learn his ways; his manner of life and conduct. as Pro_1:15 (where see note). Anger breeds anger; impotence, impatience. St. Basil ('De Ira'), quoted by Corn. a Lapide, enjoins, "Take not your adversary as your teacher, and be not a mirror to reflect the angry man, showing his figure in thyself." And get a snare to thy soul; bring destruction on thyself. Anger unsubdued not only mars the kindliness of social life, but leads to all sorts of dangerous complications which may bring ruin and death in their train (comp. Pro_15:18).

Pro_22:26, Pro_22:27

A warning against suretyship, often repeated. Be not thou one of them that strike hands; i.e. that become guarantees for others (see on Pro_17:18; Pro_20:16; and comp. Pro_6:1; Pro_11:15). Sureties for debts. The writer explains what kind of guarantee he means. Why should he (the creditor) take away thy bed from under thee? Why should you act so weakly as to give a creditor power to seize your very bed as a pledge? The Law endeavoured to mitigate this penalty (Exo_22:26, Exo_22:27; Deu_24:12, Deu_24:13). But doubtless its merciful provisions were evaded by the moneylenders (see Neh_5:11; Eze_18:12, "hath not restored the pledge").

Pro_22:28

The first line is repeated at Pro_23:10. (On the sanctity of landmarks, see note on Pro_15:25.) Some of the stones, exhibiting a bilingual inscription, which marked the boundaries of the Levitical city of Gezer, were discovered by Gauneau in 1874. The Septuagint calls the landmarks ὅρια αἰώνια .

Pro_22:29

A tristich follows. Seest thou a man diligent in his business! Mere diligence would not commend a man to high notice unless accompanied by dexterity and skill; and though îÈäÄéø (mahir) means "quick," it also has the notion of "skilful," and is better here taken in that sense. He shall stand before kings. This phrase means to serve or minister to another (Gen_41:46; 1Sa_16:21, 1Sa_16:22; 1Ki_10:8; Job_1:6). A man thus export is fitted for any, even the highest situation, may well be employed in affairs of state, and enjoy the confidence of kings. He shall not stand before mean men. "Mean" ( çÀùËÑëÄÌéí ) are the men of no importance, ignobiles, obscure. An intellectual, clever, adroit man would never he satisfied with serving such masters; his ambition is higher; he knows that he is capable of better things. Septuagint, "It must needs be that an observant ( ὁρατικὸν ) man, dud one who is keen in his business, should attend on kings, and not attend on slothful men."

HOMILETICS

Pro_22:1

A good name and loving favour

Both of these blessings—which, indeed, are closely allied—are here preferred to great riches. It is better to be poor with either than rich with neither. Let us examine the excellence of each of them.

I. THE EXCELLENCE OF A GOOD NAME. Why is this rather to be chosen than riches?

1. Because it is a higher order of good. Wealth is a material thing. The best of it is empty and vain by the side of what is intellectual, moral, or spiritual. It is possible to have great riches and yet to be miserable and degraded, if the higher reaches of life are impoverished.

2. Because it is personal. A man's good name is nearer to him than all his property. The most personal property is distant and alien compared with the name he carries; the reputation that attaches to him is his closest garment—it is wrapped round his very self. If a person wears sackcloth next his skin, he can have little comfort in being clothed outside this with purple and fine linen.

3. Because it is social. The good name is known among a man's fellows. It is this that gives him his true status. Now, we cannot afford to neglect social considerations. It is a terrible thing to live under the stigma of the rebuke of mankind. He is either more or less than a man who can look with indifference on the good or the ill opinion of his brethren. Mere fame may be of little value. A good name is far more desirable than a great name. It is not necessary that people should have a high opinion of us. But it is important that our name should be free from disgrace, should be honoured for purity and integrity of character.

4. Because it is a sign of other excellences. It may be given by mistake to a worthless deceiver, or it may be withdrawn from a worthy person through some cruel misapprehension. We cannot always take a man's reputation as a true measure of his character. But when it is justly earned, the good name is the sacrament of a good character, and therefore an outward and visible sign of what is most excellent, for it is better to be good than to own riches.

II. THE EXCELLENCE OF LOVING FAVOUR. Why is this better than silver and gold?

1. Because it is human. Silver and gold are but dead metals. They may be bright, beautiful, and precious; but they can have no sympathy with their possessors. Riches are heartless things, that take themselves wings and fly away without a qualm of compunction. But human interests and affections touch our hearts and rouse our sympathies in return. It is better to be poor among friends than to be rich but loveless and friendless.

2. Because it brings direct blessings. Riches are at best indirect sources of good. But love is a good itself, and it breathes a benediction on all to whom it is extended. Reputation is good, but affection is better. The best love cannot be enjoyed if the good name has been lost by wrong doing. But there may be no fame, no great name in the world, and yet much love. It is better to be loved by one than admired by a thousand.

3. Because it is the type of higher blessings. The loving favour of man is an earthly emblem of the grace of God. This is better than silver and gold, first, as a human source of peace and power, and then as a promise of eternal life and wealth in the heavenly inheritance, after death has robbed a man of all his silver and gold.

Pro_22:2

Social distinctions

I. THE SAD CONDITION OF SOCIAL DISTINCTIONS.

1. These distinctions are very marked. There is an enormous separation between the condition of the rich and that of the poor. The one class is overwhelmed with luxury, the other pinched with penury. There seems to be a tendency to an aggravation of this separation. As wealth grows, poverty does not perceptibly recede. Three millions are on the borders of starvation among the riches of England.

2. These distinctions are not determined by desert. No doubt honest industry tends to prosperity, while idleness and dissipation lead to poverty. But there are bad rich men and good poor men.

3. These distinctions are grossly unjust. It is impossible to maintain that there is equity in the present distribution of property throughout the community, though it may be urged that most attempts at remedying the injustice that have been proposed hitherto would be worse than the disease.

4. These distinctions generate greater evils. They destroy the sense of human brotherhood, fostering a spirit of pride on the part of the rich, and rousing passions of hatred among those who feel themselves to be robbed of their share of the world's wealth. One man is not to be thought of as necessarily superior to his neighbour simply because he is in possession of more property; nor, on the other hand, should the owner of wealth be regarded as a wholesale brigand.

II. THE MEANS OF RECONCILING SOCIAL DISTINCTIONS. "The rich and poor meet together."

1. It is desirable that there should be more intercourse between the various classes of society. Very much of the antagonism of the classes arises from ignorance. The simple, honest, poor man, seeking his rights in the rough style natural to his circumstances, is regarded as a red-handed revolutionist by the fastidious upper-class person, who, in turn, is treated by his indigent neighbour as a monster of cruelty and selfishness, a very ogre. The first step towards a better understanding is more freedom of intercourse. It is the same with the quarrel between capital and labour. Mutual conferences might bring about a common understanding.

2. In the Church of God rich and poor meet on common ground. Here pride of class is utterly inexcusable. Happily, the old distinction between the curtained, carpeted, and cushioned squire's pew, and the bare benches of the villagers, is being swept away. But the spirit that this distinction suggested is not so easily exorcised. Christian brotherhood should bring all together in a common family spirit. It was so in early ages, when the slave might be a privileged communicant, while the master was a humble catechumen on the threshold of the Church.

3. Death levels all class distinctions. Rich and poor meet together in the grave. After death new distinctions emerge. Dives cannot scorn Lazarus in Hades.

III. THE MOTIVE FOR OVERCOMING SOCIAL DISTINCTIONS. This is to be discovered in a consideration of the common relation of men to their Maker. Nothing short of religion will heal the fearful wounds of society. Forcible methods will not succeed; e.g. in the French Revolution. A universal redistribution of property would soon be followed by the old distinctions. Socialism would destroy virtues of independence and energy. But faith in God will work inwardly towards a reconciliation.

1. All classes are equally low before God. The highest earthly mountains vanish in astronomy.

2. Our common relation to God is the ground of our mutual relations with one another. All men have one Father; therefore all men must be brethren. The recognition of the Fatherhood of God will lead to the admission of family duties and claims among men. Christ, who teaches the Fatherhood of God, inspires the "enthusiasm of humanity."

Pro_22:4

Two graces, and their reward

I. TWO GRACES.

1. The social grace. "Humility." This is becoming in all men, but it is especially seemly where its attainment is most difficult; e.g. among the high in station, the wealthy, the famous, the gifted, the popular. It is as difficult for the demagogue to be humble as for the lord—perhaps more difficult, for the former is more conscious of his own powers, and more recently lifted above his fellows. Humility is difficult to acquire, because it is so essentially different from mere weakness and self-effacement. It is seen best in the strongest and most pronounced natures. There is no virtue in failing back from one's highest aims in order to escape notice. The grace of humility is discovered in an earnest effort to press forward energetically, without a thought of self or a care for the admiration of the world.

2. The religious grace. "The fear of the Lord" Pride excludes true religion. In the childlike spirit of humble dependence we are open to the influence of Heaven. Thus the one grace is linked to the other, Now, the whole of the Old Testament conception of religion is summed up in "the fear of the Lord"—not because there was no room in it for any emotion but terror, but because the root of the ancient faith was reverence. This is the root of all religion. It maybe so richly mingled with love as we come to discern the Fatherhood of God, that its more dread features are utterly lost. Yet love without reverence would not be a religious emotion, or, at all events, not one suited for God as he is revealed to us in the Bible. The Greeks seemed to dispense with the fear of God in their light, gay religion; but they also dispensed with conscience. A feeling of sin and a perception of the holiness of God must lay a deep foundation of awe beneath the most happy and trustful religious experience.

II. A THREEFOLD REWARD.

1. Riches. This is the lowest aspect of the reward. It is in the spirit of the Proverbs, which calls especial attention to the secular consequences of good and ill. We know that the humble and good are often poor and oppressed. But there is a tendency for quiet self-renunciation to be recognized and rewarded. The meek are to be blessed with the inheritance of the earth (Mat_5:5). When full justice is done, the best men will receive the best things in this world as well as the life of that to come. At present we wait for the accomplishment of this social rectification.

2. Honour. The humble who do not seek honour shall have it, while the proud are cast down in shame. The first shall be last, and the last shall be first. Men delight to honour self-forgetful merit. But the highest honour comes from God, who discerns the heart, puts down the proud, and exalts them of low degree.

3. Life. Whether this is given in the Hebrew manner—in old age or not, Christ has taught us to see his true eternal life as the greatest blessing for his people. The humility in which a man loses his life is the very means of finding the true life; the reverence of religion leads us from the shallow frivolity of earth to the deep life of God.

Pro_22:6

The training of a child

I. THE NEED OF THE TRAINING. This arises from various causes.

1. An undeveloped condition. Each child begins a new life. If all that were desirable could be found wrapped up in his soul, this would need to be developed by education.

2. Ignorance. The child does not come into the world with a ready made stock of knowledge. He must learn truth and be made to see the right path, which is at first unknown to him.

3. Weakness. The child needs not only to be taught, but to be trained. He must be helped to do what is at first too much for his strength. His better nature must be drawn out, nourished, and confirmed.

4. Evil. A child's mind is not a tabula rasa. We need not go back to Adam for evidences of hereditary evil. The child inherits the vices of his ancestors. Thus "foolishness is bound up in the heart of a child." Before he is guilty of conscious sin the tendency to wickedness begins to work within him.

II. THE AGE OF THE TRAINING. This is to be in childhood, for various reasons.

1. Its susceptibility.

(1) Susceptibility to training. The young mind is plastic; habit is not yet confirmed. It is easier to form a character than to reform it.

(2) Susceptibility to religion. "Of such is the kingdom of heaven." Young children are peculiarly open to religious impressions.

"Heaven lies about us in our infancy!

Shades of the prison house begin to close

Upon the growing boy.

But he beholds the light, and whence it flows,

He sets it in his joy."

(Wordsworth.)

Faith is natural to children. They cannot become theologians, but they may be citizens of the kingdom of heaven. Thoughts of God and Christ, and the call to the better life, can be well received by them.

2. Its dangers. Children are open to temptation. If not trained in goodness, they will be trained in evil. Some have thought that children should not be biassed in their religious ideas, but left in freedom to choose for themselves. We do not do this in secular matters, trusting them to choose their own methods of spelling and to manufacture their own multiplication table. If we believe our religion to be true and good and profitable, it is only a cruel pedantry that will keep it from children for fear of prejudicing their minds.

3. Its duties. Early years should be given to Christ. He seeks the opening bud, not the withered leaf.

III. THE LAW OF THE TRAINING.

1. In action. There is a practical end in education. We are not merely to teach doctrine, but chiefly to train conduct.

2. According to right. This is not a question of taste. There is a way in which a child ought to go. It is his duty to tread it, and ours to lead him in it.

3. According to future requirements. While the main principles of education must be the same for all children, the special application of them will vary in different cases. We have to apply them to the specific career expected for each child. The prince should be trained for the throne, the soldier for the field, etc.

4. According to personal qualities. Each child's nature needs separate consideration and distinctive treatment. The training that would ruin one child might save another. We have not to drill all children into one uniform fashion of behaviour; we have rather to call out the individual gifts and capacities, and guard against the individual faults and weaknesses. Thus the training of a child will be the directing of his own specific nature.

IV. THE CONSEQUENCES OF THE TRAINING. "When he is old, he will not depart from it." Age stiffens. It is well that it should grow firm in the right. Here is the reward of teaching the young. The work is slow and discouraging, and at first we see few results; perhaps we imagine that all our efforts are wasted upon thoughtless minds. But if the work is hard to begin, there is this compensation in it—when it has fairly laid hold of a child, it is not likely to be ever effaced. The teachings of the Sunday school are remembered after many a long year.

Pro_22:20, Pro_22:21

Certainty

I. THE TRUTH SEEKER DESIRES CERTAINTY. With him "the certainty of the words of truth" is the great object sought after.

1. Certainty must be distinguished from positiveness. Doubt is often violent in assertion, as though to silence the opposition that cannot be answered. We may be very positive without being at all certain.

2. Certainty must be distinguished from certitude. Certitude is the feeling of certainty. Now, we may feel no doubt on a subject, and yet we may be in error. Real certainty is a well grounded assurance.

3. Certainty is desired because truth is precious. If a person is indifferent to truth, he may be satisfied with doubt, or acquiescent in error. This is the contemptuous condition of the cheerful Sadducee. His scepticism is no pain to him, because he does not feel the loss of truth. Not valuing truth, it is a light matter to him that he misses it. Such a condition of mind is an insult to truth itself. A man who recognizes the royal glory of truth will be in the greatest distress if he thinks it has eluded his grasp. To him the feeling of doubt will be an agony.

4. Certainty is sought because it is not always present. It may be very difficult to find. We grope in ignorance, error, and confusion of mind. Then the great want is some solid assurance of truth. Without this the world is dark, our voyage may end in shipwreck, and we cannot know God, ourselves, or our destiny.

II. THE TRUTH SEEKER MAY SECURE CERTAINTY. The Bible denies agnosticism. It offers revelation.

1. Truth is revealed. The written Word contains the record of revelation. God has spoken to us through his prophets, but chiefly in his Son (Heb_1:1, Heb_1:2). Everything that lifts the Bible above common books and impresses its message upon our hearts as from God, urges us to believe in the truth of what it teaches, for God is the Source of all truth. If the Bible does not teach truth, the Bible must be an earthly book, uninspired by God.

2. Truth must be practised and studied. "Excellent things in counsels and knowledge" are written in the Bible. but to find their truth we must do the commandment, follow the counsel, enter thoughtfully into the knowledge.

3. Truth should be taught. "That thou mightest answer the words of truth to them that send unto thee."

(1) Inquirers need counsel and guidance.

(2) Truth is no private possession, but a public trust.

(3) They who teach others especially need to know the truth themselves.

Pro_22:28

Ancient landmarks

I. ANCIENT LANDMARKS OF PROPERTY. The stone that divided one man's vineyard from his neighbour's was regarded as a sacred thing, on no account to be touched. This arrangement helped to perpetuate family holdings. It prevented the accumulation of large estates by the wealthy, and the alienation of the land from the poor. It guarded the weak from the oppression of the strong. It was a protection against deceit, error, and confusion. Ahab transgressed the Law in seeking to acquire Naboth's vineyard. It would be well if we could appreciate the spirit of the old Hebrew sanctity of the landmark. It would be well, too, if there were more people who had a personal interest in the soil of the country. The "sacred rights of property" cannot confer on the owner any power to oppress the tiller of the soil; but, on the other hand, they should protect the owner from the violence of social revolution.

II. ANCIENT LANDMARKS OF HISTORY. The fieldstones of Palestine were historic. Their very presence served as a record of the lives and doings of a past ancestry. As such they gathered a certain sanctity of association. It is no small thing that we in England belong to a historic nation. The forward movement that is so characteristic of our day should not blind us to the lessons of the past. Noble lives and great events are landmarks on the vast field of history. They help us to map out the past, and they also assist us to gain wisdom for the present. We cannot dispense with the landmarks of Scripture history. Christianity, without the facts of the life of Christ, would be boneless and shapeless. It is strong as a historical religion. Directly it is treated merely as an idea, a sentiment, or a "spirit," it will languish by the loss of the old landmarks of concrete facts in the Birch, Life, Passion, Death, and Resurrection of Christ.

III. ANCIENT LANDMARKS OF DOCTRINE. We live in an age when many of these have been uprooted and flung on one side. No doubt some of them had been converted into obstructions standing up in the middle of the road of truth. We need to ascertain whether we are really dealing with the truly ancient landmarks, and are not deceived by fraudulent inventions of later ages. The primary landmarks of Christianity are in the teachings of Christ and his apostles. We may have to clear away a great deal of the rubbish of the ages in order to get back to these original truths of Christianity. It is not right to accuse those who are loyal to Christ with removing the ancient landmarks, when they are only taking away these later accretions. But we cannot dispense with the truly ancient landmarks. If we forsake the New Testament, we forsake Christianity.

IV. ANCIENT LANDMARKS OF MORALS. Many practices of antiquity may be abandoned. Some may be superseded by better ways, others left behind as unsuited to the circumstances of the new times. But behind and beneath all these changing fashions there are the solid rocks of truth and righteousness. What, ever else may be shaken, we cannot afford to shift these landmarks. We may improve upon old customs; but we cannot cast away the ten commandments.

HOMILIES BY E. JOHNSON

Pro_22:1-16

The theme of the earlier part of the chapter may be said to be the good name: the blessings in the possession of it, and the conditions for the acquirement of it—partly negatively, partly positively, described.

Pro_22:1-5

The general conditions of a good name

I. WHAT DOES NOT CONSTITUTE ITS FOUNDATION.

1. Riches. (Pro_22:1.) Riches have their worth; reputation has its worth; but the latter is of an order al