Proverbs Chapter 22
Proverbs 22:1–4 — Rich and Poor, Raising Children
Proverbs 22:1
“A good name is to be chosen rather than great riches,
Loving favor rather than silver and gold.”
A good name is more valuable than the accumulation of wealth because wealth fades, but a reputation of integrity endures. The true wealth of a man is not measured by the abundance of his possessions, but by the testimony of his character before God and man. A good name, established through righteousness, truth, and faithfulness, is a treasure that cannot be purchased with silver or gold. The believer must prioritize integrity over income, remembering that riches can vanish overnight, but the favor of God and the respect of the righteous endure beyond the grave.
This principle is echoed in Scripture, as in Ecclesiastes 7:1: “A good name is better than precious ointment, and the day of death than the day of one’s birth.” The fragrance of a good reputation extends even after death, while worldly riches are left behind. The Christian who values the favor of God above the favor of men walks securely, for his honor is rooted in divine approval, not human applause.
As Trapp observed, “This good name proceeding from a good conscience, this honor from virtue, this perfume of faith and obedience, this splendor and sparkle of the ‘white stone,’ which only shines upon heavenly hearts, is far more desirable than great riches.” True honor is derived from godliness and cannot be counterfeited by worldly success. Bridges wisely adds that while reputation and affection are desirable, they can also become snares if sought apart from God’s will. The only safe honor is that which comes from God Himself, for only His commendation is eternal.
“Riches are enjoyed but till death at utmost; but a good name outlives the man, and is left behind him for a blessing.” (Trapp) A good name, like a faithful legacy, blesses generations to come. As the Lord Jesus said in Luke 10:20: “Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven.” The believer’s greatest joy is not in earthly influence or power but in divine favor and heavenly recognition.
Proverbs 22:2
“The rich and the poor have this in common,
The Lord is the maker of them all.”
Human distinctions of wealth and poverty dissolve before the Creator, for both rich and poor are fashioned by the same Lord. The rich man’s possessions do not make him more valuable in God’s eyes, nor does poverty diminish the worth of the poor. Each bears the divine image and stands equally accountable before their Maker. This truth restrains pride in the rich and prevents despair in the poor, for all stand level before the judgment seat of Christ.
As the Lord Jesus illustrated in Luke 16:19–31 through the story of the rich man and Lazarus, the earthly gap between rich and poor vanishes in eternity, where righteousness, not riches, determines one’s standing. Thus, wealth or poverty should not govern how we view one another, for the Lord is sovereign over both conditions. “People often forget this and make value judgments; they would do well to treat all people with respect, for God can as easily reduce the rich as raise the poor.” (Ross)
Bridges notes the equality that binds humanity: “All are born into the world. All come into the world naked, helpless, unconscious beings. All stand before God. All are dependent on God for their birth. All are subject to the same sorrows, illnesses, and temptations. At the gate of the invisible world the distinction of riches and poverty is dropped.” In this equality, humility is required of all, for every man is but a steward of what God has entrusted to him.
Proverbs 22:3
“A prudent man foresees evil and hides himself,
But the simple pass on and are punished.”
Wisdom discerns danger before it strikes and responds with discretion. The prudent man exercises foresight grounded in reverence for God’s moral order. When he perceives evil ahead, he avoids it, recognizing that to charge forward into danger is folly, not courage. His caution is not cowardice but wisdom, for he understands that evil brings consequences that the wise need not suffer.
“Prevision is the best means of prevention.” (Trapp) The wise man observes patterns of sin, folly, and judgment and orders his steps accordingly. He foresees the moral pitfalls that ruin the simple and chooses a different path. Conversely, the simple man is blind to danger. He lives without discernment, walking directly into harm. “The simple pass on and are punished,” not because they were without warning, but because they lacked the prudence to heed it. Wisdom spares a man from much unnecessary pain, but folly leads to self-inflicted wounds.
Proverbs 22:4
“By humility and the fear of the Lord
Are riches and honor and life.”
Humility and the fear of the Lord form the foundation of true blessing. Humility is an accurate view of oneself in relation to God; the fear of the Lord is an accurate view of God Himself. Together, they produce a life of wisdom and submission to divine authority. This is the spiritual posture of those whom God exalts, for “God resisteth the proud, but giveth grace unto the humble” (James 4:6).
True riches, honor, and life flow from this heart posture. These blessings are not primarily material, though God may grant material abundance, but they are spiritual and eternal. Riches speak of the wealth of grace and wisdom; honor reflects divine approval and a good reputation; life signifies the fullness of blessing and eternal communion with God. “The most humble is the most triumphant Christian,” wrote Bridges. “He may be depressed, but he is highly exalted. He has the wealth of grace and of glory. Nobody can deprive him of these.”
This verse encapsulates the divine paradox of the Christian life: to go low before God is to be raised high by His hand. The path to true prosperity begins not with self-exaltation but with self-abasement before the Lord, whose favor brings lasting riches, eternal honor, and life abundant.
Proverbs 22:5
“Thorns and snares are in the way of the perverse;
He who guards his soul will be far from them.”
The way of the perverse is filled with obstacles, pain, and danger. Solomon describes the path of sin as one entangled with thorns and laid with snares, a vivid picture of the spiritual and moral traps that await those who rebel against God’s wisdom. Just as Proverbs 13:15 declares, “Good understanding giveth favour: but the way of transgressors is hard,” so too this verse reminds us that the sinner’s path is one of continual hardship and entanglement.
These thorns represent the self-inflicted pains of disobedience—temptations, lusts, and consequences that pierce the soul. As Waltke observed, “The metaphor refers to temptations such as easy sex and easy money that tempt youth. The morally degenerate tread a dangerous road infested with them.” Sin promises pleasure but yields pain; it appears smooth but hides snares beneath. The wise believer avoids such paths entirely, for “if you want fewer temptations, change the road you’re on.”
This divine design of difficulty is an act of mercy. Meyer notes, “It would have been malignity indeed to have placed us in the world without the warning signal of pain to show us where we are wrong, and to sting us when we go astray.” Pain and hardship act as God’s warning system to steer us back toward righteousness.
“He who guards his soul will be far from them.” The one who watches over his inner life—his heart, mind, and conscience—keeps distance from the paths of the wicked. Spiritual vigilance, rooted in the fear of the Lord, acts as a shield against moral danger. “Those who have the discipline of wisdom avoid life’s dangers,” (Ross) for by guarding the soul, one remains far from the destructive snares that ruin the careless.
Proverbs 22:6
“Train up a child in the way he should go,
And when he is old he will not depart from it.”
This proverb lays down one of the most foundational truths for godly parenting. A child is not to be left to chance or to his own devices, but must be trained—intentionally shaped in the fear of the Lord and the way of wisdom. The Hebrew term for “train up,” chanak, means to dedicate or consecrate, as one would dedicate a temple or a vessel for God’s service. Thus, parents are called to dedicate their children to the Lord, viewing them not as possessions but as trusts from God to be raised for His glory.
The phrase “in the way he should go” carries two complementary meanings. First, it refers to the way of righteousness and wisdom, as repeatedly presented throughout Proverbs—the way that leads to life, not destruction. Second, it implies attention to a child’s individual bent and nature. “The training prescribed,” as Kidner says, “is literally ‘according to his (the child’s) way,’ implying respect for his individuality and vocation, though not for his selfwill.” A wise parent recognizes each child’s unique temperament, gifts, and weaknesses, and guides them accordingly.
Morgan rightly observes, “In every child there are special and peculiar powers. The true business of training a child therefore, is that of discovering what those powers are, and developing them…. Herein is revealed the need for individual work. No two children are alike.”
As Clarke explains, “Dedicate, therefore, in the first instance, your child to God; and nurse, teach, and discipline him as God’s child, whom he has intrusted to your care.” True training involves consistency, prayer, discipline, and example. It is the steady shaping of the will toward godliness, through both nurture and admonition.
“And when he is old he will not depart from it.” This statement is a principle, not an absolute promise, yet it contains a deep spiritual truth: early spiritual formation leaves an enduring mark on the soul. Even when a child strays for a season, the truths instilled in youth remain like seeds in the heart, often sprouting later through the conviction of the Holy Spirit.
Solomon himself is an example that this is not an ironclad guarantee. As Waltke notes, “Other proverbs recognize that the youth’s freedom to choose sin… allows him to apostatize by taking up with villains and whores.” The book of Proverbs is written primarily to the young, calling them to personal responsibility. The parent’s role is to train faithfully; the child’s duty is to choose wisely. When both align, the result is godly endurance through life.
Proverbs 22:7
“The rich rules over the poor,
And the borrower is servant to the lender.”
This verse reminds us of the sobering reality that financial disparity often translates into social or practical power. The rich exercise authority, while the poor are subject to dependence. This is not a moral endorsement of inequality, but a factual observation of the fallen world’s economic realities.
Proverbs 22:2 taught that “The Lord is the maker of them all,” but here Solomon contrasts that equality before God with the inequality of earthly conditions. The rich often hold power over the poor, and debt places one in a position of servitude. “The point,” Garrett notes, “is that one must regard indebtedness only as a last resort and endeavor to get out of debt as rapidly as possible. Debt is debilitating and demoralizing.”
Bridges cautions, “Too often the rich rule over the poor in a harsh way. Indeed, without submitting to God’s rule over us, we can hardly be trusted with power over our fellowmen.” Wealth without righteousness leads to oppression, while humility before God produces just stewardship.
“The borrower is servant to the lender.” This warning remains timeless. To borrow is to place oneself under obligation, whether to an individual, an institution, or a system. The wise therefore seek financial freedom—not out of pride, but to remain unentangled in servitude to others. As Ross notes, “The verse may be referring to the common practice of Israelites selling themselves into slavery to pay off debts. It is not appreciably different from the modern debtor who is working to pay off bills.” Thus, Scripture encourages prudence, diligence, and contentment to avoid bondage to debt.
Proverbs 22:8
“He who sows iniquity will reap sorrow,
And the rod of his anger will fail.”
Here Solomon again draws on the agricultural metaphor of sowing and reaping. Just as a farmer reaps a harvest consistent with the seed he plants, so a man reaps the fruit of his moral actions. “He who sows iniquity will reap sorrow.” Sin cannot yield joy; it produces bitterness and grief. As Galatians 6:7 declares, “Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.”
Clarke wrote, “The crop must be according to the seed. If a man sow thistle seed, is it likely he shall reap wheat? If he sow to the flesh, shall he not of the flesh reap destruction?” The sinner’s harvest may not come immediately, but it is inevitable.
“The rod of his anger will fail.” This change of imagery suggests that when the wicked man’s harvest of sorrow arrives, his own instrument of strength—the rod of his anger—will prove useless. The anger and aggression by which he once ruled or oppressed others will not save him from divine justice. His power will fail him, and the hand once raised in wrath will be broken by the weight of his own sin.
Proverbs 22:9
“He who has a generous eye will be blessed,
For he gives of his bread to the poor.”
The person who looks upon others with a generous eye—seeing opportunities to bless rather than to take advantage—will receive divine favor. God delights in those who reflect His benevolence. The phrase “a generous eye” contrasts sharply with the “evil eye” (Proverbs 28:22), which is stingy and self-centered. The generous person looks outward with compassion and inward with contentment, trusting God as the true Provider.
This principle reflects God’s own nature: He blesses those who bless others. The Lord rewards generosity not as a transaction but as a reflection of His character. “Paradoxically,” says Waltke, “the greedy loses his property and his power, and the liberal participates in a cycle of endless enrichment.” True prosperity begins with a heart of compassion.
“For he gives of his bread to the poor.” The generous man shares from his own provision, not merely from abundance but from his own portion. As Trapp explains, “He spares it out of his own belly to give to the hungry, as some have here gathered from the words ‘his bread,’ that which was appointed for his own eating—he voluntarily fasteth from a meal now and then that he may bestow it upon the needy, and he shall not lose his reward.” Such sacrificial giving mirrors the love of Christ, who gave Himself for the undeserving.
Ross notes that “this person has a benevolent disposition, keen social conscience, and concern for the poor. The irony is that because he is not the prisoner of his selfish desires, he achieves the highest degree of self-fulfillment.” The generous man’s soul is enlarged through giving, while the miser’s shrivels through hoarding.
Proverbs 22:10
“Cast out the scoffer, and contention will leave;
Yes, strife and reproach will cease.”
The presence of a scoffer—one who mocks truth, scorns correction, and delights in stirring conflict—creates an atmosphere poisoned with contention. The scoffer resists every effort toward peace, for pride and cynicism fuel his heart. But once such a person is removed from the circle, peace returns. “Cast out the scoffer, and contention will leave.”
This proverb carries both practical and spiritual wisdom. Whether in a household, workplace, or church, those who persist in mocking godliness and undermining harmony must be dealt with firmly. Removing the scoffer is not cruelty but mercy, for their departure restores tranquility and allows growth in grace. The Apostle Paul gave similar instruction: “A man that is an heretick after the first and second admonition reject” (Titus 3:10).
“Strife and reproach will cease.” Where the scoffer’s influence ends, so do the insults, divisions, and shameful quarrels. The peace that follows is not accidental but the fruit of removing corruption. Every environment thrives when those who delight in discord are expelled from it.
Proverbs 22:11
“He who loves purity of heart
And has grace on his lips,
The king will be his friend.”
This verse portrays the beauty of inward holiness joined with gracious speech. Purity of heart is the foundation of true character; graceful words are its outward expression. The man who cultivates both earns favor not through manipulation, but through integrity and kindness. His words are persuasive because they flow from sincerity.
“He who loves purity of heart” points to moral integrity, the love of truth, and a conscience free from deceit. “And has grace on his lips” describes speech seasoned with wisdom, patience, and compassion. Together, they form the portrait of the godly man who wins respect among both men and kings.
“The king will be his friend.” This principle applies broadly—those who are pure in heart and gracious in speech gain influence and trust, even from those in authority. Poole observed, “The greatest men will, or should, desire and highly prize the acquaintance and advice of such persons, rather than of dissemblers and flatterers, wherewith they are most commonly pestered.”
In the highest sense, this proverb speaks of divine favor. The believer who walks in purity and speaks with grace finds friendship not only with earthly rulers but with the King of kings. As 1 John 1:7 teaches, “But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.”
Proverbs 22:12
“The eyes of the Lord preserve knowledge,
But He overthrows the words of the faithless.”
The Lord watches over those who walk in wisdom and truth. His “eyes”—a figure of His omniscience and providence—preserve knowledge by sustaining those who live according to it. God’s gaze is not passive observation but active protection. As Psalm 33:18 declares, “Behold, the eye of the Lord is upon them that fear him, upon them that hope in his mercy.”
“The eyes of the Lord preserve knowledge” means that divine truth is safeguarded in the world by God Himself. He ensures that wisdom is not lost and that His people are kept in understanding. His Word endures, His truth stands firm, and those who walk in that truth are preserved under His care.
“But He overthrows the words of the faithless.” Those who reject truth and speak deceitfully will see their words crumble. God Himself frustrates their schemes, exposing their lies and overturning their plans. As Garrett notes, “God causes their distortions of the truth to be shown for what they are.” The faithless may appear persuasive for a time, but their words collapse under divine judgment.
The contrast is striking: God sustains the truth but destroys the lie. The wise therefore speak carefully, knowing that every word is weighed before the eyes of the Lord.
Proverbs 22:13
“The lazy man says, ‘There is a lion outside! I shall be slain in the streets!’”
This verse vividly portrays the absurdity of the lazy man’s excuses. His mind manufactures danger where none exists to justify his refusal to act. Rather than confronting responsibility, he retreats into delusion, exaggerating imaginary threats to shield himself from effort. Such avoidance reveals a heart enslaved by sloth and self-deception.
As Spurgeon observed, “In both texts the slothful man is represented as having something to say, and I think that there are no people that have so much to say as those that have little to do. Where nothing is done much is talked about.” The idle always find excuses, while the diligent simply act.
Waltke noted, “The sluggard is represented as finding fantastic and preposterous excuses to demonstrate that no idea is too odd or fantastic to him to keep him off welfare. His life and the community is not in danger from his phantom lion in the streets but from his lazy lifestyle.” Laziness breeds not only inactivity but also self-delusion; it replaces reason with imagination, turning ordinary responsibilities into imagined threats.
Spurgeon further observed, “Laziness is a great lion-maker. He who does little dreams much. His imagination could create not only a lion but a whole menagerie of wild beasts.” In this way, laziness inflates small difficulties into insurmountable dangers. John Trapp added that this imaginary lion is neither Satan, “that roaring lion,” nor the Messiah, “the lion of the tribe of Judah.” It is simply a fabrication of fear to justify idleness.
The phrase I shall be slain in the streets exposes the ridiculous nature of his excuse. Poole comments, “Which is added to show the ridiculousness of his excuse; for lions abide in the woods or fields, not in the streets of towns or cities.” Clarke notes, “Remove his slothfulness, and these imaginary difficulties and dangers will be no more.”
For those bound by spiritual sloth, the call is to cry out to the true “Lion-Killer,” as Spurgeon said, “Your lion is in the way. Shout, then, for a friend to come and help you; and within call there stands One who is a wonderful lion-killer. There is the Son of David.” Only Christ can deliver the soul from the bondage of idleness and fear.
Proverbs 22:14
“The mouth of an immoral woman is a deep pit;
He who is abhorred by the Lord will fall there.”
The immoral woman’s weapon is her speech. Her seductive words form the entrance to a “deep pit,” into which men fall and rarely emerge. This imagery captures both the allure and the danger of sexual temptation—easy to enter, nearly impossible to escape.
Poole remarks, “A deep pit—into which it is easy to fall, but hard, if not impossible, to get out of it. It is a rare thing for any person, once entered into the course of whoredom, sincerely to repent of it, and turn from it.” The pit of immorality is not only physical but spiritual; it ensnares the soul through guilt, shame, and bondage to lust.
Waltke draws a contrast to the lazy man’s imaginary lion: “Unlike the sluggard’s fantasy of a man-eating lion roaming the city streets, these harlots are very real deadly predators in the streets.” The danger of lust is not hypothetical but real, lurking in plain sight for the undiscerning.
“He who is abhorred by the Lord will fall there.” The one who persists in rebellion and rejects God’s wisdom is left to his own desires and falls by divine judgment into the pit he refused to avoid. It is both a moral consequence and a mark of divine displeasure. God’s people, guided by His Spirit, are preserved from such ruin, while those hardened in sin are handed over to the destruction they choose.
Proverbs 22:15
“Foolishness is bound up in the heart of a child;
The rod of correction will drive it far from him.”
This proverb addresses the moral reality of childhood. Every child is born with a bent toward sin. “Foolishness,” here, is not mere immaturity but moral folly—the rebellion of a fallen heart. Parents must therefore engage in moral training, for folly does not leave on its own; it must be driven out through discipline.
Waltke writes, “The father must not underestimate the difficulty of his task, for he does battle with an innate recalcitrance and perversity. He must both tear down and build up; to eradicate and implant.” The task of parenthood is thus spiritual warfare—against sin’s root in the heart of the child.
Bridges makes the important distinction that “what is being spoken about is foolishness, not childishness. A child is to be punished, not for being a child, but for being a wicked child.” Discipline, then, is not cruelty but correction aimed at moral growth.
“The rod of correction will drive it far from him.” Proper, measured physical discipline—administered in love, not anger—serves to restrain evil tendencies and instill moral understanding. Kidner aptly summarized this as “knocking the nonsense out.” Ross adds, “Discipline will remove a child’s bent to folly…. The child is morally immature; the training must suppress folly and develop potential.”
Trapp observed that those who fail to discipline their children invite ruin: “Eli brought up his sons to bring down his house. David’s sons were undone by their father’s fondness. A fair hand, we say, makes a foul wound.” Loving discipline spares future grief. The rod of correction, rightly used, is a rod of deliverance.
Proverbs 22:16
“He who oppresses the poor to increase his riches,
And he who gives to the rich, will surely come to poverty.”
This verse condemns two perversions of wealth: oppressing the poor and flattering the rich. The first sins by cruelty, the second by corruption. Both reveal hearts devoid of compassion and wisdom.
“He who oppresses the poor to increase his riches” describes exploitation—using the weakness of others for personal gain. Such behavior invites divine judgment, for the Lord is the Defender of the poor. As Proverbs 14:31 declares, “He that oppresseth the poor reproacheth his Maker: but he that honoureth him hath mercy on the poor.”
“And he who gives to the rich, will surely come to poverty.” Giving to the rich in this context refers to bribery or servile flattery—seeking favor from those who need nothing, while neglecting those who do. God withholds blessing from such hypocrisy. Waltke notes, “The juxtaposition of one who takes money from the poor, who needs it, with the one who gives to the rich, who does not need it, points up the folly. For example, it happens when executives are paid exorbitant sums and overwork their remaining employees.”
Ross adds, “Perhaps the verse is simply observing that it is easy to oppress the poor for gain, but it is a waste of money to try to buy a patron.” Whether by greed or vanity, the one who exploits the poor or flatters the wealthy sets himself on a path toward ruin.
Proverbs 22:17–25 — The Words of the Wise
Introduction — A New Section Begins
Beginning with Proverbs 22:17, the structure of the book changes noticeably. The previous long section—from Proverbs 10:1 through 22:16—consisted primarily of brief, two-line proverbs that often stood independently without thematic arrangement. Here, Solomon begins a new collection called “The Words of the Wise,” extending through Proverbs 24:22.
This section is characterized by longer sayings, often arranged around common themes and unified instruction. Many scholars observe that Proverbs 22:20 mentions “thirty excellent things,” suggesting that Solomon patterned the structure (not the content) after an ancient Egyptian wisdom text known as The Instruction of Amenemope. Waltke explains that Solomon adopted some of the Egyptian work’s structural arrangement while maintaining thoroughly biblical content under divine inspiration.
1. Proverbs 22:17–21 — The Value of the Words of the Wise
“Incline your ear and hear the words of the wise,
And apply your heart to my knowledge;
For it is a pleasant thing if you keep them within you;
Let them all be fixed upon your lips,
So that your trust may be in the Lord;
I have instructed you today, even you.
Have I not written to you excellent things
Of counsels and knowledge,
That I may make you know the certainty of the words of truth,
That you may answer words of truth
To those who send to you?”
a. Incline your ear and hear the words of the wise:
The invitation is clear and personal. To receive wisdom, one must first be willing to hear. The command to “incline your ear” implies intentional attention. Wisdom cannot penetrate a closed mind or a distracted heart. The believer must come ready to receive instruction with humility and submission.
Waltke explains, “The ear is the exterior organ that receives the information and the heart is the interior organ that directs the whole body (Proverbs 4:20–27).” Hearing and applying are inseparable—wisdom must be internalized and acted upon.
b. It is a pleasant thing if you keep them within you:
The teachings of wisdom are not burdensome but delightful. They bring joy, peace, and satisfaction to the soul that embraces them. The Hebrew phrase literally means “keep them in your belly,” referring to the inner being. Poole notes, “In thine heart, which implies receiving them in love, and retaining them in mind and memory.”
Those who meditate on the Word find it pleasant and nourishing, much like Jeremiah declared, “Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart” (Jeremiah 15:16).
The mention of “excellent things” (literally “thirty sayings”) may indicate Solomon’s deliberate arrangement. Ross observes, “The reference to ‘thirty’ is significant, for Amenemope also had thirty sayings.” Yet Solomon’s wisdom was divinely inspired, transforming any borrowed form into holy instruction.
c. So that your trust may be in the Lord:
The ultimate goal of wisdom is not self-improvement but deepened faith in God. True wisdom humbles the heart, drawing it into greater dependence upon the Lord. As knowledge grows, so does trust, for the wise man sees God’s sovereign hand in all things.
Waltke notes, “Even the most brilliant, moral sayings are powerless without personal application. Today refers to each day of the son’s life, because he is to have all of them always ready on his tongue.” The daily application of wisdom keeps one’s faith vibrant and active.
d. That I may make you know the certainty of the words of truth:
Godly wisdom provides assurance. The believer who walks in understanding grows in confidence regarding what is true. Wisdom clarifies life’s complexities and guards against deception.
The phrase “answer words of truth to those who send to you” implies being equipped to speak wisely and truthfully when counsel or testimony is required. A wise man not only possesses truth but communicates it effectively, blessing those who seek his advice.
2. Proverbs 22:22–23 — Treat the Poor Fairly
“Do not rob the poor because he is poor,
Nor oppress the afflicted at the gate;
For the Lord will plead their cause,
And plunder the soul of those who plunder them.”
a. Do not rob the poor because he is poor:
The poor and powerless are particularly vulnerable to exploitation. God’s wisdom commands fairness and compassion, forbidding the abuse of those who cannot defend themselves. Poverty does not make a person expendable; it makes them especially precious in the sight of God, who is their Defender.
Trapp warned, “If those that relieve not the poor shall be damned, surely they that rob them shall be double damned.” Such oppression offends not only human decency but the justice of heaven.
“At the gate” refers to the place of legal judgment in ancient cities. Waltke observes, “Lacking financial resources to protect their legal rights they are a tempting target for the sharp practices and blatant injustices of their rich and powerful neighbors.”
b. For the Lord will plead their cause:
Even when earthly justice fails, divine justice prevails. The Lord Himself becomes the advocate of the poor, defending their rights and avenging their mistreatment. Clarke warned, “Woe therefore to them that oppress them, for they will have God, not the poor, to deal with.”
Garrett adds, “Concern for the poor is common in both biblical and pagan wisdom literature. The distinctive Israelite perspective, however, is that Yahweh is viewed as protector of the oppressed.”
Thus, to oppress the poor is to challenge God directly, and He promises to “plunder the soul of those who plunder them.” Those who exploit others will face divine retribution and lose the very wealth they sought to gain.
3. Proverbs 22:24–25 — Warning Against the Angry Man
“Make no friendship with an angry man,
And with a furious man do not go,
Lest you learn his ways
And set a snare for your soul.”
a. Make no friendship with an angry man:
An angry person is unpredictable, destructive, and spiritually contagious. Their outbursts sow strife, destroy relationships, and corrupt the character of those around them. Anger uncontrolled is a manifestation of pride and foolishness, rendering a man unfit for fellowship.
Trapp noted, “Anger is a short madness; it is a leprosy breaking out of a burning, and renders a man unfit for civil society.” Friendship with such a man invites chaos into one’s life.
b. Lest you learn his ways and set a snare for your soul:
Anger is learned behavior. Association with hot-tempered people breeds imitation. Clarke explains, “From those with whom we associate we acquire habits, and learn their ways, imbibe their spirit, show their tempers and walk in their steps.” Thus, choosing companions is a moral decision with lasting consequences.
Bridges insightfully wrote, “Being friends of a hot-tempered man is like living in a house that is on fire. How quickly does a young person, living with a proud man, become like him and turn into an overbearing person.”
The warning is clear: uncontrolled anger not only harms others but ensnares the soul of the one who tolerates it. To guard one’s peace and purity, one must avoid entangling friendships with the furious and unrestrained.
Proverbs 22:26–29 — Debt, Boundaries, and Excellence in Work
4. Proverbs 22:26–27 — Stay Away from the Debts of Others
“Do not be one of those who shakes hands in a pledge,
One of those who is surety for debts;
If you have nothing with which to pay,
Why should he take away your bed from under you?”
a. Do not be one of those who shakes hands in a pledge:
The wisdom of Solomon once again warns against becoming surety for another person’s debt. To “shake hands in a pledge” was an ancient custom of entering a binding agreement of financial responsibility. It is a symbol of one who, by gesture or signature, makes himself liable for another man’s promise. This kind of entanglement has already been cautioned against in Proverbs 6:1–5 and Proverbs 11:15, where the dangers of becoming surety are laid out plainly.
Personal debt is already unwise (Proverbs 22:7—“The borrower is servant to the lender”), but to assume another’s debt is far worse. It is a burden without control, as another man’s behavior and honesty determine your ruin or stability. True wisdom exercises caution in financial dealings, refusing to jeopardize the stewardship of one’s own home for the irresponsibility of another.
b. Why should he take away your bed from under you?
This rhetorical question exposes the folly of reckless financial promises. In the world of the Bible, debtors who could not pay often had their property seized, and in severe cases were themselves sold into servitude (2 Kings 4:1). The debtor’s “bed” represents the last possession a man might cling to—a symbol of his most basic comfort and dignity.
Ross observes, “The risk is that if someone lacks the means to pay, his creditors may take his bed, i.e., his last possession (cf. our expressions ‘the shirt off his back’ or ‘the kitchen sink’).” To lose even the bed from under you is to experience complete humiliation. Solomon’s warning, therefore, is not merely about financial prudence, but about protecting one’s household and testimony from unnecessary ruin.
Scripture consistently teaches that wisdom avoids unnecessary financial entanglement. As Romans 13:8 commands, “Owe no man any thing, but to love one another.” Godly stewardship involves diligence, honesty, and restraint, not hasty pledges or impulsive generosity that leads to bondage.
5. Proverbs 22:28 — Respect Ancient Ways and Wisdom
“Do not remove the ancient landmark
Which your fathers have set.”
a. Do not remove the ancient landmark:
This command refers first to literal property boundaries. In Israel’s land inheritance, stone markers or cairns were used to define the divisions given by God through Joshua. Moving such landmarks was an act of greed and deceit—effectively stealing land from one’s neighbor. It violated not only social ethics but divine law. Deuteronomy 27:17 declares, “Cursed be he that removeth his neighbour’s landmark. And all the people shall say, Amen.”
Waltke explains, “Private land boundaries were marked out by stone pillars or cairns erected between property to mark legal ownership.” Clarke adds, “Do not take advantage, in ploughing or breaking up a field contiguous to that of thy neighbour, to set the dividing stones farther into his field that thou mayest enlarge thy own. Take not what is not thy own in any case.”
Ross expands on the spiritual significance: “The boundaries were sacred because God owned the land and had given it to the fathers as their inheritance; to extend one’s land at another’s expense was a major violation of covenant and oath.” To move a boundary was, therefore, to defy the Lord’s ownership and distribution of the land.
Trapp reminds, “Do not remove—unless ye covet a curse. Know that property is God’s ordinance.” The right of private stewardship is a divine principle; it must not be violated by greed or deceit.
b. Which your fathers have set:
This phrase extends the proverb’s meaning beyond land into the realm of moral and spiritual inheritance. Just as landmarks defined the physical inheritance of Israel, the moral and spiritual “landmarks” of tradition, principle, and doctrine define the inheritance of the faith. These “ancient landmarks” should not be discarded lightly.
Waltke insightfully notes, “Unfortunately, the crime was easy to accomplish and difficult to prove. Probably the boundary stone was moved annually only about an inconspicuous half-inch, which in time could add up to a sizeable land grab.” The same danger exists spiritually: compromise does not occur in one great leap but in subtle, gradual erosion.
This proverb thus calls for respect for godly heritage—biblical truth, sound doctrine, and time-tested moral boundaries. Tradition itself is not sacred, but the wisdom that established godly boundaries must be preserved. As Jeremiah 6:16 exhorts, “Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls.”
6. Proverbs 22:29 — The Reward of Excellent Work
“Do you see a man who excels in his work?
He will stand before kings;
He will not stand before unknown men.”
a. Do you see a man who excels in his work?
Solomon commends diligence and skill as marks of wisdom. Excellence in work is not merely about talent but discipline, faithfulness, and commitment to do one’s best for the glory of God. As Colossians 3:23 declares, “And whatsoever ye do, do it heartily, as to the Lord, and not unto men.”
Bridges described such a man as “one who is improving his talents all the time and is making the most of his opportunities. He is like Henry Martyn, who was known in his college as the man who had not lost an hour.” True diligence is stewardship of time and ability.
Kidner adds, “Anyone who puts his workmanship before his prospects towers above the thrusters and climbers of the adjacent paragraphs.” Excellence is not about ambition or recognition; it is about faithfulness in the small things that lead to divine promotion.
b. He will stand before kings:
A person who excels in his calling will find himself before great men, for excellence attracts opportunity. Yet this principle also carries a deeper meaning: the diligent man gains favor not only with earthly rulers but with the King of Kings.
Trapp offers historical examples: “How dear was Daniel to Darius, because, though sick, yet he despatched the king’s business! What favourites to our Henry VIII were Wolsey, Cromwell, Cranmer, for like reason! A diligent man shall not sit long in a low place.”
This principle extends into eternity. Jesus Himself taught that faithfulness in small things leads to greater responsibility and honor: “Thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord” (Matthew 25:23). Waltke notes, “Jesus taught that the one who is trustworthy in the small matters of this world will be entrusted with ten cities in his coming kingdom (Luke 19:11–27).”
Excellence, therefore, is not about competition but character. The believer who labors with diligence, humility, and faithfulness stands before the highest King, finding both temporal favor and eternal reward.
