Those who walk humbly with God in obedience to the commands of His Word and in submission to the disposals of His providence, shall find true riches, honor, comfort and long life in this world, and eternal life at last. A good reputation. The rich and the poor. The idle. Good habits formed in infancy. Injustice and its effects. The providence of God. The lewd woman. The necessity of timely correction. Exhortation to wisdom. Rob not the poor. Be not the companion of the frowward. Avoid suretyship. Be honest. The industrious shall be favored. 22:1 A GOOD name is rather to be chosen than great riches, and loving favor rather than silver and gold. Verse 1. A good name — μ چ shem, a name, put for reputation, credit, fame. Used nearly in the same way that we use it: “He has got a name;” “his name stands high;” for “He is a man of credit and reputation.” abf toba, kalon, [A] hamood, and bonum, are added by the Chaldee, Septuagint, Arabiac, and Vulgate, all signifying good or excellent. Is rather to be chosen than great riches — Because character will support a man in many circumstances; and there are many rich men that have no name: but the word of the man of character will go farther than all their riches. We should be more careful to do that by which we may get and keep a good name, than to raise or add unto a great estate. Others again injure not the wife or property, but the reputation of their neighbor, and this too is unrighteousness. For “a good name is better than great riches.” (Proverbs 22:1.) But some say that this also is said of Paul about doctrines. Still there is nothing to prevent its having been said of both. But what it is “to hold the truth in unrighteousness,” learn from the sequel. St. John Chrysostom: Homilies on Romans, 3. 22:2 The rich and poor meet together: the LORD is the maker of them all. vs. 2: Divine Providence has so ordered it, that some are rich, and others poor, but all are guilty before God; and at the throne of God’s grace the poor are as welcome as the rich. Verse 2. The rich and poor meet together — ry چ[ ashir the opulent, whether in money, land, or property; چr rash, the man that is destitute of these, and lives by his labor, whether a handicraftsman, or one that tills the ground. In the order of God, the rich and the poor live together, and are mutually helpful to each other. Without the poor, the rich could not be supplied with the articles which they consume; for the poor include all the laboring classes of society: and without the rich, the poor could get no vent for the produce of their laborer, nor, in many cases, labor itself. The poor have more time to labor than the mere necessaries of life require; their extra time is employed in providing a multitude of things which are called the superfluities of life, and which the rich especially consume. All the poor man’s time is thus employed; and he is paid for his extra labor by the rich. The rich should not despise the poor, without whom he can neither have his comforts, nor maintain his state. The poor should not envy the rich, without whom he could neither get employment, nor the necessaries of life. The Lord is the Maker of them all. — Both the states are in the order of God’s providence and both are equally important in his sight. Merely considered as men, God loves the simple artificer or laborer as much as he does the king; though the office of the latter, because of its entering into the plan of his government of the world, is of infinitely greatly consequence than the trade of the poor artificer. Neither should despise the other; neither should envy the other. Both are useful; both important; both absolutely necessary to each other’s welfare and support; and both are accountable to God for the manner in which they acquit themselves in those duties of life which God has respectively assigned them. The abject poor-those who are destitute of health and the means of life-God in effect lays at the rich man’s door, that by his superfluities they may be supported. How wise is that ordinance which has made the rich and the poor! Pity it were not better understood! 22:2 Let us look, again, at the fact that in the Old Testament we find the words, “I make the rich man and the poor man,” whereas Jesus calls the poor blessed. Well, in that saying Jesus did; not refer to those who are poor simply in worldly substance, but to those who are poor in spirit, that is to say, who are not inflamed with pride, but have the gentle and lowly dispositions of humility, not thinking of themselves more than they ought to think. Archelaus: Disputation with Manes, 42. 22:2 God made both the rich and poor. Scripture says, “The rich and the poor meet together, the Lord is the Maker of them both.” The rich and the poor meet together. In what way, except in this present life? The rich and the poor are born alike. Ye meet one another as ye walk on the way together. Do not thou oppress, nor thou defraud. The one https://coptic-treasures.com/ Proverbs 22 2 hath need, the other hath plenty. But “the Lord is the Maker of them both.” By him who hath, He helpeth him that needeth; by him who hath not, He proveth him that hath. We have heard, we have spoken; let us fear, let us take heed, let us pray, let us attain. St. Augustine: Sermons on N.T. Lessons, 35:7. 22:2 Let the humble not bear testimony to himself, but leave witness to be borne to him by another. St. Clement of Rome: the Epistle to the Corinthians, 38. 22:3 A prudent man foreses the evil, and hids himself: but the simple pass on, and are punished. vs. 3: Faith foresees the evil coming upon sinners, and looks to Jesus Christ as the sure refuge from the storm. A prudent man foreseeth the evil — God in mercy has denied man the knowledge of futurity; but in its place he has given him hope and prudence. By hope he is continually expecting and anticipating good; by prudence he derives and employs means to secure it. His experience shows him that there are many natural evils in a current state, the course of which he can neither stem nor divert: prudence shows him beforehand the means he may use to step out of their way, and hide himself. The simple-the inexperienced, headstrong, giddy, and foolish-rush on in the career of hope, without prudence to regulate, chastise, and guide it; thus they commit many faults, make many miscarriages, and suffer often in consequence; and the commission of crimes leads to punishment. 22:3 God does, however, exercise a providence over all things, and therefore He also gives counsel; and when giving counsel, He is present with those who attend to moral discipline. St. Irenaeus: Adv. Haer., 3:25:1. 22:4 By humility and the fear of the LORD are riches, and honor, and life. vs. 4: Where the fear of God is, there will be humility. And much is to be enjoyed by it; spiritual riches, and eternal life at last. 22:4 “My son, honor thou God and the king.” And say I, Honor thou God indeed, as the Author and Lord of all things, but the bishop as the high-priest, who bears the image of God — of God. inasmuch as he is a ruler, and of Christ, in his capacity of a priest. After Him, we must also honor the king. For there is no one superior to God, or even like to Him, among all the beings that exist. Nor is there any one in the Church greater than the bishop, who ministers as a priest to God for the salvation of the whole world. Nor, again, is there any one among rulers to be compared with the king, who secures peace and good order to those over whom he rules. St. Ignatius: Epistle to the Samyneans, 9. 22:5 Thorns and snares are in the way of the froward: he that does keep his soul shall be far from them. vs. 5: The way of sin is vexatious and dangerous. But the way of duty is safe and easy. Verse 5. Thorns and snares — Various difficulties, trials, and sufferings. 22:6 Train up a child in the way he should go: and when he is old, he will not depart from it. vs. 6: Train children, not in the way they would go, that of their corrupt hearts, but in the way they should go; in which, if you love them, you would have them go. As soon as possible every child should be led to the knowledge of the Savior. Verse 6. Train up a child in the way he should go — The Hebrew of this clause is curious: wkrd yp l[ r[nl ûnj chanoch lannaar al pi darco, “Initiate the child at the opening (the mouth) of his path.” When he comes to the opening of the way of life, being able to walk alone, and to choose; stop at this entrance, and begin a series of instructions, how he is to conduct himself in every step he takes. Show him the duties, the dangers, and the blessings of the path; give him directions how to perform the1793 duties, how to escape the dangers, and how to secure the blessings, which all lie before him. Fix these on his mind by daily inculcation, till their impression is become indelible; then lead him to practice by slow and almost imperceptible degrees, till each indelible impression becomes a strongly radicated habit. Beg incessantly the blessing of God on all this teaching and discipline; and then you have obeyed the injunction of the wisest of men. Nor is there any likelihood that such impressions shall ever be effaced, or that such habits shall ever be destroyed. ûnj chanac, which we translate train up or initiate, signifies also dedicate; https://coptic-treasures.com/ Proverbs 22 3 and is often used for the consecrating any thing, house, or person, to the service of God. 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. These things observed, and illustrated by your own conduct, the child (you have God’s word for it) will never depart from the path of life. Coverdale translates the passage thus: “Yf thou teachest a childe what waye he shoulde go, he shall not leave it when he is olde.” Coverdale’s Bible, for generally giving the true sense of a passage, and in elegant language for the time, has no equal in any of the translations which have followed since. HORACE’S maxim is nearly like that of Solomon: — “The docile colt is form’d with gentle skill To move obedient to his rider’s will. In the loud hall the hound is taught to bay The buckskin trail’d, then challenges his prey Through the wild woods. Thus, in your hour of youth From pure instruction quaff the words of truth: The odours of the wine that first shall stain The virgin vessel, it shall long retain.” FRANCIS. 22:7 The rich rules over the poor, and the borrower is servant to the lender. vs. 7: This shows how important it is for every man to keep out of debt. As to the things of this life, there is a difference between the rich and the poor; but let the poor remember, it is the Lord that made the difference. The rich ruieth over the poor— So it is in the order of God, and may be a blessing to both. 22:7 For it is a sure sign of a mind that is cold and proud, if it receives with disdain and carelessness the medicine of the words of salvation, although it be offered with the zeal of excessive persistence. For “a soul that is full jeers at honeycomb: but to a soul that is in want even little things appear sweet.” And so if these things have been carefully taken in and stored up in the recesses of the soul and stamped with the seal of silence, afterwards like some sweet scented wine that maketh glad the heart of man, they will, when mellowed by the antiquity of the thoughts and by long-standing patience, be brought forth from the jar of your heart with great fragrance, and like some perennial fountain will flow abundantly from the veins of experience and irrigating channels of virtue and will pour forth copious streams as if from some deep well in your heart. St. John Cassian: Conference 14:13. 22:8 He that sows iniquity shall reap vanity: and the rod of his anger shall fail. vs. 8: The power which many abuse, will soon fail them. Verse 8. He that soweth iniquity— 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? 22:9 He that hath a bountiful eye shall be blessed; for he gives of his bread to the poor. vs. 9: He that seeks to relieve the wants and miseries of others shall be blessed. Verse 9. A bountiful eye— One that disposes him to help all that he sees to be in want; the bountiful eye means the bountiful heart; for the heart looks through the eye. The merciful heart, even when the hand has little or nothing to give, shall be blessed of the Lord. 22:10 Cast out the scorner, and contention shall go out; yea, strife and reproach shall cease. vs. 10: Profane scoffers and revilers disturb the peace. 22:11 He that loves pureness of heart, for the grace of his lips the king shall be his friend. vs. 11: God will be the Friend of a man in whose spirit there is no guile; this honor have all the saints. Verse 11. He that loveth pureness of heart — Who aims to be what God would have him to be-the King of kings shall be his Friend. There is no class of men that value uprightness more than kings; as none stand so much in need of it in their servants. 22:12 The eyes of the LORD preserve knowledge, and he overthrows the words of the transgressor. vs. 12: God turns the counsels and designs of treacherous men to their own confusion. Verse 12. The eyes of the Lord-(the Divine providence) preserve knowledge — This providence has been wonderfully manifested in preserving the sacred oracles, and in preserving many ancient authors, which have been of great use to the civil interests of man. 22:13 The slothful man saith, There is a lion without, I shall be slain in the streets. vs. 13: The slothful man talks of a lion without, but considers not his real danger from the devil, that roaring lion within, and from his own slothfulness, which kills him. Verse 13. The slothful man saith, There is a lion without — But why does he say so? Because he is a slothful man. Remove his slothfulness, and these imaginary difficulties and dangers will be no more. He will not go abroad to https://coptic-treasures.com/ Proverbs 22 4 work in the fields, because he thinks there is a lion in the way, he will not go out into the town for employment, as he fears to be assassinated in the streets! From both these circumstances he seeks total cessation from activity. 22:14 The mouth of strange women is a deep pit: he that is abhorred of the LORD shall fall therein. Verse 14. The mouth of strange women is a deep pit — In chap. 23:27, he says, A whore is a DEEP DITCH:, oud a strange woman is a NARROW PIT. The allusions in these three places are too plain to be misunderstood. Virgil’s hell has been adduced in illustration: — “O glorious prince of brave Anchises’ line! Great godlike hero! sprung from seed divine, Smooth lies the road to Pluto’s gloomy shade; And hell’s black gates for ever stand display’d: But ‘tis a long unconquerable pain, To climb to these ethereal realms again. The choice-selected few, whom favoring Jove, Or their own virtue, rais’d to heaven above, From these dark realms emerged again to day; The mighty sons of gods, and only they. vs. 14: The vile sin of licentiousness commonly besots the mind beyond recovery. 22:15 Foolishness is bound in the heart of a child; but the rod of correction shall drive it far from him. vs. 15: Sin is foolishness, it is in the heart, there is an inward unequaled to sin: children bring it into the world with them; and it cleaves close to the soul. We all need to be corrected by our heavenly Father. 22:16 He that oppresses the poor to increase his riches, and he that gives to the rich, shall surely come to want. Verse 16. He that oppresseth the poor — He who, in order to obtain the favor of the rich and great, either robs or cheats the poor, to make those men presents; or gives in presents to them, for the sake of honor and reputation, what he should have given to the poor, shall surely come to want. vs. 16: We are but stewards, and must distribute what God entrusts to our care, according to his will. 22:17 Bow down your ear, and hear the words of the wise, and apply your heart unto my knowledge. Verse 17. Bow down thine ear — From this to the end of ver. 21 are contained, not proverbs, but directions how to profit by that which wisdom has already delivered; the nature of the instruction, and the end for which it was given. I shall give a paraphrase of this very important passage: — I. Solomon addresses his pupils on the use of his past teachings. See on ver. 6. 1. The wise man speaks; and all his words, not merely his sentiments, are to be carefully heard. 2. He speaks knowledge-gives doctrines true in themselves, and confirmed by observation and experience. 3. These are to be heard with humility and deep attention: “Bow down thine ear.” 4. They must not only be heard, but meditated and pondered: “Apply thine heart to my knowledge.” 1796 22:18 For it is a pleasant thing if you keep them within you; they shall withal be fitted in your lips. Verse 18. For it is a pleasant thing if thou keep them within thee— II. The pleasure and profit which may be derived from an attentive hearing. 1. They should be laid up in the heart-stored, treasured up within thee. 2. This will yield high satisfaction and happiness to the soul: “For it is a pleasant thing if thou keep them within thee.” 3. The man who thus attends to the teachings of wisdom shall gain an experimental knowledge of them, so as to be able to speak of them suitably, pertinently and persuasively. “They shall withal be fitted in thy lips.” 22:19 That your trust may be in the LORD, I have made known to you this day, even to you. Verse 19. That thy trust may be in the Lord, I have made known, etc.— III. The END for which the wise man gives these instructions: — 1. “That thy trust may be in the Lord.” That thou mayest acknowledge HIM as the Fountain of all good; and refer every thing to him. 2. That this end may be accomplished, the instructions are specific and particular: “I have made known to thee, even to thee.” 3. And this has not only been done in times past, “I have made known:” but even in the present, “I have made known this day!” IV. An appeal is made to the person himself relative to the matter and importance of the teaching. 1. “Have I not written to thee excellent things;” μy چl چ shalishim, literally threefold, thrice, in three different ways; which some think refers to his three books: — 1. Canticles. 2. Koheleth, or Ecclesiastes. And 3. Proverbs. https://coptic-treasures.com/ Proverbs 22 5 Others, understanding it of the voice of Divine wisdom, suppose the three grand divisions of the sacred oracles are intended; viz., 1. The Law; 2. The Prophets; and 3. The Hagiographa. And others interpret it of the three grand intellectual sciences: — 1. Morality, or Ethics. 2. Natural Philosophy, or Physics. 3. Theology, or the science of Divine things as1797 reported in the Scriptures. But Solomon’s books of Natural Philosophy are lost. And lastly, some of the rabbins and some Christians find in these shalishim the three senses of Scripture: 1. Literal; 2. Figurative; and 3. Allegorical. After all, as we know the term thrice was used as the term seven, a certain number for an uncertain, (see Amos 1:11; 2 Corinthians 12:8,) it may mean no more here than, I have written to thee often. But perhaps it is safer to apply it to the Scriptures, and the excellent doctrines they contain: for μy چl چ shalishim signifies also excellent, princely things; things which become a king to speak. Indeed, it would not be difficult to prove that there is not one important art or science which is not alluded to in the Holy Scriptures, and used to illustrate and inculcate heavenly truths. 2. These excellent, princely, or threefold teachings, consist of two grand parts: 1. COUNSELS, twx[m moetsoth, from إwy yaats, to give advice, counsel, or information. These (1) show thee what thou shouldst know; and (2) advise thee what thou shouldst do. 2. KNOWLEDGE, t[d daath, from [dy yada, to perceive, or feel by means of the senses and internal perception; viz., what should be felt, experienced, known to be true by mental perception, and by their influence on the heart and affections. V. All this is done to give the pupil the fullest satisfaction, and most plenary evidence concerning the truths of God. 22:20 Have not I written to you excellent things in counsels and knowledge, 22:20 LXX But of spiritual knowledge there are three kinds, tropological, allegorical, anagogical, of which we read as follows in Proverbs: “But do you describe these things to yourself in three ways according to the largeness of your heart.” St. John Cassian: Conference 14:8. 22:21 That I might make you know the certainty of the words of truth; that you mightest answer the words of truth to them that send unto you? vs. 17-21: To these words, to this knowledge, the ear must be bowed down, and the heart applied by faith and love. To live a life of delight in God and dependence on him, is the foundation of all practical religion. The way to know the certainty of the word of truth, is to make conscience of our duty. Verse 21. That I might make thee know the certainty of the words of truth— 1. These are words or doctrines of truth: 1. They are true in themselves. 2. Come from the God of truth. 3. Are truly fulfilled to all that believe. 2. These words of truth are certain, f چq koshet, they are not of dubious or difficult interpretation; they point directly to the great end for which God gave them; they promise, and they are fulfilled. He who pleads them by faith, receives their accomplishment in the spirit and power of Divine love. The Scriptures, as far as they1798 concern the salvation of the soul, are to be experimentally understood; and, by this experimental knowledge, every believer has the witness in himself, and knows the certainty of the words of truth. VI. What we know ourselves to be true, and of infinite importance to the welfare of men in general, we should carefully proclaim and witness, that they also may believe. That thou mightest answer the words of truth — 1. When the doctrine of salvation is preached, there will be many inquirers. What is this doctrine? Have any persons received these blessings-the remission of sins, witness of the Holy Spirit, purification of the heart, etc., etc.? Who are they? What are the collateral arguments that prove these things, and show us that you have not misapprehended the meaning of these Scriptures? 2. Inquiries of this kind should meet with the speediest and most distinct answers; and the doctrines of truth should be supported and illustrated with the words of truth. “That thou mightest answer the words of truth to them that send unto thee.” 22:22 Rob not the poor, because he is poor: neither oppress the afflicted in the gate: vs. 22, 23:He that robs and oppresses the poor, does so at his peril. And if men will not appear for them, God will. https://coptic-treasures.com/ Proverbs 22 6 Verse 22. Neither oppress the afflicted in the gate — In judgment let the poor have a fair hearing; and let him not be borne down because he is poor. The reader has often seen that courts of justice were held at the gates of cities in the East. 22:23 For the LORD will plead their cause, and spoil the soul of those that spoiled them. Verse 23. For the Lord will plead their cause — Wo therefore to them that oppress them, for they will have God, not the poor, to deal with. 22:24 Make no friendship with an angry man; and with a furious man you shalt not go: Verse 24. Make no friendship with an angry man — Spirit has a wonderful and unaccountable influence upon spirit. From those with whom we associate we acquire habits, and learn their ways, imbibe their spirit, show their tempers and walk in their steps. We cannot be too choice of our company, for we may soon learn ways that will be a snare to our soul. Verse 26. That strike hands — See on the parallel texts in the margin. Verse 27. If thou hast nothing to pay — Should any man give security for more than he is worth? If he does, is it not a fraud on the very face of the transaction? 1800 Here we find the owners of both fields bringing each his garland and libation to the honor of this god. They sung its praises, put on its top a chaplet of flowers, poured out the libation before it; and the inhabitants of the country held a festival in its honor. It was, in short, celebrated as the preserver of the bounds and territorial rights of tribes, cities, and whole kingdoms; and without its testimony and evidence, every field would have been a subject of litigation. 22:25 Lest you learn his ways, and get a snare to your soul. vs. 24, 25:Our corrupt hearts have so much tinder in them, that it is dangerous to have to do with those that throw about the sparks of their passion. 22:26 Be not you one of them that strike hands, or of them that are sureties for debts. Verse 26. That strike hands — See on the parallel texts in the margin. 22:27 If you hast nothing to pay, why should he take away your bed from under you? vs. 26, 27:Every man ought to be just to himself, and his family; those are not so, who, by folly or other carelessness, waste what they have. Verse 27. If thou hast nothing to pay — Should any man give security for more than he is worth? If he does, is it not a fraud on the very face of the transaction? 1800 Here we find the owners of both fields bringing each his garland and libation to the honor of this god. They sung its praises, put on its top a chaplet of flowers, poured out the libation before it; and the inhabitants of the country held a festival in its honor. It was, in short, celebrated as the preserver of the bounds and territorial rights of tribes, cities, and whole kingdoms; and without its testimony and evidence, every field would have been a subject of litigation. 22:28 Remove not the ancient landmark, which your fathers have set. vs. 28: We are taught not to trespass on another man’s right. And it is hard to find a truly industrious man. Such a man will rise. See you a man diligent in the business of religion? He is likely to excellencies. Let us then be diligent in God’s work. 22:28 (That no bishop should presume in anything pertaining to another s parish, and of the transference of bishops.) Let no one, again, trespass upon the boundaries of another, nor presume to judge or excommunicate one belonging to another’s parish; because such judgment or ordination, or excommunication or condemnation, shall neither be ratified nor have any virtue; since no one shall be bound by the decision of another judge than his own, neither shall he be condemned by such. Whence also the Lord speaks to this effect: “Pass not the ancient landmarks which thy fathers have set:” The Epistles Of Pope Callistus, 12:3. 22:28 For they were not afraid of God, who says, ‘Remove not the eternal boundaries which thy fathers placed,’ and ‘He that speaketh against father or mother, let him die the death:’ they were not in awe of their fathers, who enjoined that they who hold the opposite of their confession should be anathema. St. Athanasius of Alexandria: Ad Afros, 1. 22:29 See you a man diligent in his business? he shall stand before kings; he shall not stand before mean men. https://coptic-treasures.com/ Proverbs 22 7 Verse 29. He shalt not stand before mean men. dark or obscure persons; men of no repute. “Na he schal ben before un-noble men”. — Old MS. Bible. “Not amonge the symple people.”— Coverdale. The general meaning of the proverb is, “Every diligent, active man, shall be at once independent and respectable.”
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