Down to Earth But Heavenly Minded

What does Proverbs Chapter 22 mean?

The first portion of chapter 22 includes more comments about the eternal equality of all people, rich and poor, and God’s sovereignty over them. Solomon repeats earlier warnings about foolish choices, contrasted with the benefits of godly wisdom. This includes a famous statement about the value of loving discipline in guiding children towards truth. Other proverbs speak on the absurd excuses of lazy persons and the sin of oppressing the poor (Proverbs 22:1–16).

The second part of chapter 22 introduces a new section. This portion of the book is made up of thirty wise sayings. These are presumably teachings which Solomon, himself, did not write, but which he endorses as true and valuable. The collection is prefaced with encouragement to remember and apply these ideas (Proverbs 22:17–21).

Most of the first five statements are phrased negatively: do not do such a thing. These teachings warn against exploiting those who are weak or disadvantaged, avoiding persons who cannot control their anger, and unwise financial investments. Scripture denounces those who cheat others out of property by manipulating borders and notes the value of diligent work (Proverbs 22:22–29).

Chapter Context
This chapter is the last of the second division of the book, including all of chapters 10—21. This section includes some 375 verses, mostly in paired lines. Chapter 22 completes these statements, then introduces a collection of thirty wise sayings endorsed by Solomon. The first five are negative commands, warning to avoid certain vices. Chapter 23 continues with more sayings of advice.

Verse by Verse

Verse 1. A good name is to be chosen rather than great riches,and favor is better than silver or gold.

Given the choice between a good reputation and a million dollars, many people would prefer the money. However, Solomon notes that it’s better to be known for integrity and morality than to be wealthy and associated with sin (Proverbs 3:1–5; 19:1). Money cannot directly buy happiness, peace, security, or eternal life. It has many advantages, but those are all temporary. A good reputation built on faith in Christ (2 Peter 1:5–8, 11) is accompanied by joy, peace with God, security, and eternal life. The “favor” spoken of here is part of that positive image; a person known for goodness is much more likely to be helped and honored by those around them (Proverbs 10:7; 11:10).

The spiritual maturity which leads to a good reputation leads to trust and honor. Proverbs chapter 31 describes the woman whose reputation is blameless. An early verse says, “The heart of her husband trusts in her” (Proverbs 31:11) and later the passage declares, “Her children rise up and call her blessed; her husband also, and he praises her” (Proverbs 31:28). Money cannot buy the admiration and love of others, but a noble character that creates a good reputation can earn the admiration and love of many people.

Verse 2. The rich and the poor meet together;the Lord is the Maker of them all.

Both in the ancient world and today people often judge another’s worth by their wealth (Proverbs 14:20). This is not how God values people, however. All people are created in God’s image (Genesis 1:27). Salvation is available to all people alike (John 3:16–18; Galatians 3:28; Proverbs 14:31). A person can be poor or rich and approved by God for their faith in Him (Hebrews 11:6). On the other hand, a poor person or a rich person might well be defying God’s commands. God does not determine a person’s worth by their bank account, nor does He use such things to indicate His level of approval. The universal destiny of all people is to face God and be judged (Hebrews 9:27; Proverbs 11:4).

John 3:16 states that God’s love for all humanity was expressed in sending Christ, so that believers might have eternal life. Money cannot make anyone more important in God’s sight, but Jesus’ redeeming grace makes all believers rich by becoming God’s children. Second Corinthians 8:9 says: “For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich.” No one is excluded from the love Jesus showed by dying on the cross. First John 2:2 states categorically that Jesus “is the propitiation for our sins, and not for ours only but also for the sins of the whole world.” It doesn’t matter to the Lord whether a person is rich or poor. He promises: “All that the Father gives me will come to me, and whoever comes to me I will never cast out” (John 6:37).

Verse 3. The prudent sees danger and hides himself,but the simple go on and suffer for it.

The word translated “prudent” is sometimes rendered as “shrewd,” though that often carries negative associations in modern English. The main idea is someone with good sense: a person who thinks on things and makes a beneficial choice. The word translated “simple” does not mean a person who is unintelligent, rather it means unaware or inexperienced (Proverbs 1:4; 19:25). In some cases, it can refer to someone who is gullible or easily fooled (Proverbs 9:4; 14:15). The shrewd person sees danger coming and avoids it; the ignorant person walks right into trouble.

Solomon doesn’t identify a specific danger here, but he may have in mind the kind of trap enemies set to catch unsuspecting victims. Wise believers today should be aware of traps the Devil sets, and they avoid them. Peter warns believers to be “sober-minded” and “watchful” for the adversary the Devil “prowls around like a roaring lion, seeking someone to devour” (1 Peter 5:8). Jesus was aware of the Devil’s strategy and repelled him by quoting and obeying Scripture (Matthew 4:1–11).

Verse 4. The reward for humility and fear of the Lordis riches and honor and life.

This is a book of “proverbs:” short, general-case statements of wisdom or common sense. They are not absolute guarantees. A doctor might say, “eat healthy food and you will live longer,” and the patient knows this will not make them immune to all disease or accidents. “Proverbs” express something which applies in most cases, but not without exceptions. Solomon’s comments (Proverbs 10:1) indicate the benefits of godly wisdom (Proverbs 1:7; 3:1–5), without implying something contrary to other statements in this book (Proverbs 11:18; 15:16) and others (Psalm 49:5–6). Those who act according to ultimate truth are more likely to succeed and less likely to suffer negative consequences than those who participate in sin (Proverbs 8:35–36; 13:20).

To “fear” God is to respectfully recognize how great He is and act accordingly. The “fear of the Lord” is more than respect, but it is not abject terror. True reverence drives out pride and fills the heart with humility. When Isaiah caught a glimpse of the Lord in heavenly glory, he exclaimed, “Woe is me! For I am lost, for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the LORD of hosts” (Isaiah 6:5). When Peter saw Jesus perform the miracle of providing an abundant catch of fish, he said, “Depart from me, for I am a sinful man, O Lord” (Luke 5:8). To “fear the Lord” is to believe Him and submit to His control (Proverbs 1:7). In turn, the Lord rewards this faith with spiritual riches, the honor of membership in God’s family, and eternal life.

Verse 5. Thorns and snares are in the way of the crooked;whoever guards his soul will keep far from them.

The Bible often mentions “paths” as a metaphor for the choices one makes in life (Proverbs 1:15–16; Psalm 119:35). Those who follow godly wisdom are on a path to safety and truth (Proverbs 12:28). Those who wander from that path suffer greater danger and will become lost (Proverbs 4:18–19). Other proverbs used similar language to note that ignoring God’s will makes life harder (Proverbs 15:19).

Jesus said, “Enter by the narrow gate. For the gate is wide and the way is easy that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard that leads to life, and those who find it are few” (Matthew 7:13–14). The road that seems so easy is far from easy. Thorns and snares lie in the way, and those who choose to travel that route have no one to help them surmount the difficulties. Those who choose to follow the narrow way may find it to be a hard road, but Jesus leads the way and provides mercy and grace to help in time of need (Hebrews 4:16).

Verse 6. Train up a child in the way he should go;even when he is old he will not depart from it.

This is among the most quoted proverbs in the Bible. Here, Solomon (Proverbs 10:1) offers sound advice for parents. When a child is raised with the right values, and the right perspective, those lessons will last a lifetime (Ephesians 6:4). The literal wording here implies that the rightly trained child will not deviate from this path. Of course, Solomon’s proverbial counsel is not an iron-clad promise. Despite the direction in which godly parents point their child, he or she may choose to pursue the way of the crooked mentioned in verse 5. Yet a foundation of godliness gives the child something positive to “fall back on” when they come to their senses (Luke 15:16–20).

Hebrew wording here implies the idea of “dedicating” a child to God; the implication is that the child is being purposefully directed towards the Lord and His wisdom (Proverbs 1:7).

Godly parents can only do their best to direct the steps of their children. They can trust that instructing their children about God and modeling what it looks like to have a relationship with God will most likely persuade each child to believe on the Lord and obey Him. If it does not, then those experiences will help to convict and change a stubborn heart later in life.

Timothy had this kind of child rearing. He was taught the Scriptures when he was a young child (2 Timothy 3:15).

Verse 7. The rich rules over the poor,and the borrower is the slave of the lender.

Many proverbs are framed in two parts, each meant to explain the other. In this case, Solomon notes that when someone takes a loan, the lender “rules” over them, much as a master would over a slave. Other proverbs noted the dangers of going into debt or attaching oneself to borrowing (Proverbs 6:1–3; 11:15).

Another application of this statement is a reminder of common sense in a business relationship. Generally, employers have more money than their employees. They make the rules, and wise employees follow them. If an employee wants to earn a living, he will be a diligent, obedient employee. If he chafes under his employer’s rules, he will likely find himself without a paycheck and in the unemployment office (Proverbs 19:12; 20:2).

It is not God’s will for his people to be slaves to others. Our will should belong entirely to the Lord. Even Christian slaves in New Testament times were to work as unto the Lord. He was to be their supreme Master. Colossians 3:22–23 addresses slaves with these instructions: “Obey in everything those who are your earthly masters, not by way of eye-service, as people-pleasers, but with sincerity of heart, fearing the Lord. Whatever you do, work heartily, as for the Lord and not for men.”

Verse 8. Whoever sows injustice will reap calamity,and the rod of his fury will fail.

Solomon was not only Israel’s king, but he was also her judge. He put immense value into justice and righteousness in legal matters (Proverbs 1:1–7; 16:10; 21:3, 7). Those who take advantage of others, denying them justice, will eventually pay a steep price. No one can rebel against God without reaping a harvest of judgment. Galatians 6:7 indicates that a person will reap whatever he sows. If he sows wild oats, God will get out his threshing machine. A judge or ruler who participates in injustice can expect severe consequences (Proverbs 6:16–19; 16:8).

In Hosea 10:13–14 the Lord predicted trouble for rebellious Israel. He states: “You have plowed iniquity; you have reaped injustice; you have eaten the fruit of lies. Because you have trusted in your own way and in the multitude of your warriors, therefore the tumult of war shall arise among your people, and all your fortresses shall be destroyed.”

Verse 9. Whoever has a bountiful eye will be blessed,for he shares his bread with the poor.

This proverb uses a Hebrew figure of speech which literally refers to someone as “good in the eye.” The phrase is often translated into English using expressions such as “generous” or “bountiful.” Such qualities are directly opposed to phrases such as “evil in the eye” as seen in other verses (Proverbs 23:6). A person who is “good in the eye” sincerely seeks the good of others; they actively look for ways to help. This proverb directly connects this attitude with actions: we know such a person has a “good eye” because we see them sharing with those less fortunate.

The word “poor” identifies the feeble, weak, and helpless. Some look upon poor or disadvantaged people as targets for abuse (Proverbs 22:16, 22). The person with “a bountiful eye” looks on the poor compassionately and responds with kindness.

In Jesus’ parable of the good Samaritan, a priest and a Levite looked at a man who was robbed and beaten and left half dead; they passed by on the other side of the road. Those two men lacked “good eyes.” The Good Samaritan looked on the wounded man with compassion, went to him, and tended to his wounds. But he did even more; he transported the victim to an inn and provided for all his care (Luke 10:25–35).

Verse 10. Drive out a scoffer, and strife will go out,and quarreling and abuse will cease.

Other proverbs referred to those who are arrogant and unteachable. This attitude leads a person to sneer at those who disagree (Proverbs 9:7–8; 15:12; 24:9). It’s good to seek to educate others and help them better understand God’s wisdom (Proverbs 1:7; Matthew 5:16). That includes when having a good relationship with them is challenging (Colossians 3:13), and even if they struggle with sin (1 Corinthians 5:9–10).

However, tolerating a hardheaded troublemaker is not a wise choice, especially over time. Such a person causes angst and arguments. This can even become abusive. References to “scoffers” in Scripture evoke the type of person prone to insults and negative talk. When someone is resistant to all reason (Matthew 7:6) nothing is to be gained by keeping them around. The best choice, then, is to remove them from that group, or discussion, or even that church family. When the troublemaker is gone, much of the trouble goes with them. Some fools (Proverbs 1:22) contribute to others only by providing a cautionary example (Proverbs 21:11).

Occasionally, someone stirs up trouble in a church. Bickering and slander cause deep hurt. If such a person does not accept discipline (Matthew 18:15–20), the congregation may have to excommunicate the troublemaker (1 Corinthians 5:9–13). The New Testament records examples of certain men whose conduct was so harmful to faith that they had to be removed from church life to protect the other members (1 Timothy 1:19–20; 2 Timothy 4:14).

Verse 11. He who loves purity of heart,and whose speech is gracious, will have the king as his friend.

Solomon (Proverbs 10:1) was a king (1 Kings 4:1) who realized the best advisors were righteous men who spoke truth. The general point of this proverb is that tactfully phrased truth gains a person ample respect (Proverbs 15:23; 16:13). This leads to the approval and trust of those in power. “Yes men,” who only say what others want to hear, are rarely respected by others. Of course, some petty tyrants refuse to listen to anything but their own words coming from other people’s lips (2 Timothy 4:3). Wise kings (Proverbs 11:14) listen to honest advice (Proverbs 15:31), even if it’s not what they prefer to be told (Proverbs 18:17; 19:20). Solomon knew who his faithful friends were. They were men whose gracious words flowed from a pure heart.

Another lesson in this statement is the connection between spiritual purity and gracious speech. Foul, biting words reveal an evil heart, but measured, careful speech implies someone with a godly heart (Ephesians 4:29). Addressing the Pharisees, Jesus called them a “brood of vipers,” and asked, “How can you speak good, when you are evil? For out of the abundance of the heart the mouth speaks. The good person out of his good treasure brings forth good, and the evil person out of his evil treasure brings forth evil” (Matthew 12:34–35). He also warned: “for by your words you will be justified, and by your words you will be condemned” (Matthew 12:37).

Verse 12. The eyes of the Lord keep watch over knowledge,but he overthrows the words of the traitor.

Other proverbs point out that following God’s truth, in wisdom (Proverbs 1:7; 8:34–36), gives a person better likelihood of success. Those who follows what is true and good are much less likely to experience the disasters invited by foolishness and sin. In that sense, God’s protective power is expressed through truth and knowledge. A person who is dishonest or deceptive, however, is acting directly contrary to those principles. As God is a God of truth (John 16:13), only that which is true will last, while lies will eventually be found out (1 Corinthians 3:13; Matthew 12:36; Luke 12:2).

This does not mean God guarantees perfect protection to truth seekers. Sometimes, God even permits challenging situations to prove the genuineness of the believer’s faith and to strengthen their character. James writes: “Count it all joy, my brothers, when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing” (James 1:2–4).

In the previous verse Solomon commended gracious words (Proverbs 22:11), but here he reiterates that the Lord despises deceitful, dishonest things. Words can either build up the hearers or hurt them. Colossians 4:6 exhorts believers: “Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person.”

Verse 13. The sluggard says, “There is a lion outside!I shall be killed in the streets!”

The book of Proverbs contains many indictments of laziness (Proverbs 6:6–11; 12:24; 18:9; 19:15). Here, Solomon (Proverbs 10:1) notes the absurd lengths to which some people go to excuse their lack of effort. In this context, the person is trying to justify lack of work as if it’s not only reasonable, but also more sensible than working. The suggestion that a lion might be lurking in city streets is meant to come across as exaggerated and silly. A modern equivalent might be a healthy person who claims it’s better not to work, so they won’t be at risk of a traffic accident…or being mauled by a tiger.

This example is deliberately extreme. Yet even less-dramatic pretexts can be just as unfair and unreasonable. Even if the excuse is attached to some measure of truth—such as fear of embarrassment or distaste for a task—it is still an unreasonable excuse for refusing to meet one’s obligations. There are countless variations of excuses given by those who can work, but do not work, as they try to evade shame. Christians should be as supportive as possible of those legitimately prevented from earning a living (James 2:15–17; Proverbs 29:7) but should not humor those who are simply lazy (2 Thessalonians 3:10).

Verse 14. The mouth of forbidden women is a deep pit;he with whom the Lord is angry will fall into it.

A common form of trap in the ancient world was the pit: a disguised hole used to capture or injure prey. Earlier in the book of Proverbs, “the forbidden woman” was used as a personification of temptation (Proverbs 2:16; 7:4–10). Sin seems attractive and welcoming, but what it draws us to is not what God intends for us. In fact, the result of following temptation is death and ruin (Proverbs 8:34–36). Moving towards sinful urges is as dangerous as walking unaware towards a deep trap.

The comparison used here echoes the anger God expresses at sin as a type of spiritual adultery. After committing physical adultery with Bathsheba, King David felt the disastrous effects of his sin. He suffered mental, spiritual, and physical anguish. Until he confessed his sin and received forgiveness, his bones wasted away, he groaned all day long. He felt God’s hand was heavy upon him, and his strength was dried up (Psalm 32:3–4). Further, the joy of salvation had left him (Psalm 51:12). Even after receiving God’s forgiveness, David experienced all the natural, negative consequences of his adulterous act. He lost the baby that was born to him and Bathsheba, and his son Absalom rebelled against him and tried to seize the throne. Adultery pays bitter wages; what seemed desirable turns out to be poisonous.

Verse 15. Folly is bound up in the heart of a child,but the rod of discipline drives it far from him.

Almost no one disputes the fact that children are born in ignorance. Important aspects of life must be taught directly so children don’t suffer drastic consequences learning by experience. Good parents use careful discipline to prepare children for various dangers and basic needs. Much more controversial is the truth that humanity is born not only uninformed, but morally crooked. This concept is known as a “sin nature.” A common joke is that the only people who don’t believe children are born with sin in their hearts are those who have never raised a child. Without being taught, a child will display rebellion, selfishness, greed, and so forth.

David confessed, “Behold, I was brought forth in iniquity, and in sin did my mother conceive me” (Psalm 51:5). Every human being has received a sin nature through the lineage of Adam. Paul writes in Romans 5:12: “Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned.” In the book of proverbs, “folly” is not merely a lack of sense or information; it also includes moral and spiritual truths. Loving discipline (Proverbs 13:24; 19:18) moves a child from foolishness and death towards wisdom and life (Proverbs 1:7; 8:34–36). This is presented in a context of love and care, not abuse or carelessness. Parents should choose wisely what form of discipline works best with their children, in each moment, and for each individual child. Corporal punishment—a literal “rod”—may not work as well as depriving a child of some privilege or luxury. In whatever way it comes, discipline must not be overbearing. Ephesians 6:4 exhorts: “Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord.”

Ultimately, the goal of any such discipline is to guide children towards the only real cure for sin and depravity, which is Christ. Being aware of our limitations is part of understanding our need for a Savior.

Verse 16. Whoever oppresses the poor to increase his own wealth,or gives to the rich, will only come to poverty.

Solomon was extremely wealthy (2 Chronicles 9:22), but he championed the cause of the poor. In this verse he speaks out against those who oppress disadvantaged people, for the benefit of those who are already well off. He assures his readers that taking advantage of the poor and trying to buy the favor of those who are wealthier than themselves results in poverty. While it’s true that greed can lead to temporary success (Proverbs 15:27; 20:21; 21:6), God’s justice cannot be avoided forever (Proverbs 24:12). Those who reject the Lord’s wisdom, to seek money, will eventually lose both their wealth and their souls (Luke 12:19–21).

The “poor” of this proverb are feeble, weak, helpless people. The apostle James also advocates for the poor and condemns the rich who oppress them. He writes: “Behold, the wages of the laborers who mowed your fields, which you have kept back by fraud, are crying out against you, and the cries of the harvesters have reached the ears of the Lord of hosts” (James 5:4). In the same passage, James points out what happens to those who have money yet lack integrity. He writes: “Your riches have rotted and your garments are moth-eaten. Your gold and silver have corroded, and the corrosion will be evidence against you and will eat your flesh like fire” (James 5:2–3).

This marks the end of a long string of proverbs attributed to Solomon, which began in chapter 10 (Proverbs 10:1).

Verse 17. Incline your ear, and hear the words of the wise,and apply your heart to my knowledge,

The extensive collection of wisdom which came before this verse is attributed directly to Solomon (Proverbs 10:1). Scholars suggest the thirty proverbs given between here and Proverbs 24:22 were compiled from the sayings of other wise men (Proverbs 22:20–21). Solomon exhorts readers to give careful attention to these proverbs and put them into practice (Proverbs 22:17–19).

It is important to not merely hear God’s Word, but also to obey it. The apostle James writes, “But be doers of the word, and not hearers only, deceiving yourselves” (James 1:22). Jesus said, “Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock” (Matthew 7:24). The comparison indicates that hearing and applying Jesus’ teachings enables a person to withstand trials and temptations. Simply hearing Jesus’ words without obeying them is like someone who knows the best place to build a house but chooses an inferior location. This leaves a person vulnerable to the trials and temptations that buffet him.

Verse 18. for it will be pleasant if you keep them within you,if all of them are ready on your lips.

All “proverbs” are general statements of wisdom. These are not absolute guarantees, but they do present the most likely scenario. A person who takes good advice (Proverbs 12:15) and applies it (Proverbs 1:33) is much more likely to experience success and safety (Proverbs 8:34–36). Following godly wisdom (Proverbs 1:7) is the most reliable way to avoid disaster (Proverbs 10:16).

Solomon’s suggested approach to these teachings is that the reader “keep them within,” meaning to memorize them. The psalmist writes in Psalm 119:11: “I have stored up your word in my heart, that I might not sin against you.” In verse 97 he writes: “Oh how I love your law! It is my meditation all the day.” In verse 103 he exclaims, “How sweet are your words to my taste, sweeter than honey to my mouth!”

Merely remembering promising ideas is not enough, however. Solomon adds that these teachings should also be “ready on your lips.” It is important to know how to apply Scripture in every situation. Scripture was ready on Jesus’ lips when He turned aside temptation in the wilderness. He answered each test with a quotation from Scripture (Matthew 4:4, 7, 10). The apostle Paul underscores the key role God’s Word plays in the Christian’s battles with Satan. He writes: “And take…the sword of the Spirit, which is the word of God” (Ephesians 6:17).

Verse 19. That your trust may be in the Lord,I have made them known to you today, even to you.

All truth is grounded in God’s nature and that of His creation; wisdom begins with acknowledgement of God and respect for His will (Proverbs 1:7; 3:5–6). Solomon’s purpose in passing along wisdom is so that his students will rely on God. He intends this to apply to all who read or hear his words. This intent echoes two important themes from Scripture.

First, understanding God’s Word creates faith in the Lord. Romans 10:17 declares, “So faith comes from hearing, and hearing through the word of Christ.” David writes in Psalm 19 about two ways God has revealed himself to humans: by creation and by His Word. He writes: “The heavens declare the glory of God, and the sky above proclaims his handiwork” (Psalm 19:1), and “the law of the LORD is perfect, reviving the soul” (Psalm 19:7).

Second, God’s Word is meant to be applied by every person, to their own context and their own situations. God’s Word is for everyone, and every individual is accountable for his or her response to it. Romans 14:12 says, “So then each of us will give an account of himself to God.” And Hebrews 3:15 warns, “Today, if you hear his voice, do not harden your hearts as in the rebellion.”

Verse 20. Have I not written for you thirty sayingsof counsel and knowledge,

This indicates that what follows are thirty sayings of wisdom. These proverbs offer sound advice. These useful directions for life come from men of knowledge. Part of their purpose is to encourage trust of God (Proverbs 22:19). The other is to lead persons to truth and goodness (Proverbs 22:21).

Those who sincerely seek to apply God’s Word and trust in Him can understand God’s will and pursue the correct path through life. Proverbs 3:5–6 counsels: “Trust in the LORD with all your heart, and do not lean on your own understanding. In all your ways acknowledge him, and he will make straight your paths.” When the Lord commissioned Joshua to lead the Hebrews into the Promised Land, He told Joshua, “This Book of the Law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do all that is written in it. For then you will make your way prosperous, and then you will have good success” (Joshua 1:8).

Verse 21. to make you know what is right and true,that you may give a true answer to those who sent you?

Solomon has already stated that he relates wisdom so others will develop trust in God (Proverbs 22:19). The collected sayings he is about to record (Proverbs 22:20) are useful in pointing students towards truth (Proverbs 23:23). Solomon does not reject these simply because he did not think of them (Proverbs 22:17). Instead, he acknowledges that true wisdom is always useful (Proverbs 3:5–6) and always comes from the Lord (Proverbs 1:7).

That learning wisdom points towards truth is a crucial part of Solomon’s message. Earthly life is not a guarantee, but adherence to God’s Word gives a person the best opportunity for success and happiness (Proverbs 8:34–36). This is because it is true and gives readers a true picture of life. The Scriptures are God’s message, and they are fully dependable. God breathed out all the words of Scripture (2 Timothy 3:16), and God cannot lie (Titus 1:2). Armed with Scripture, believers can discern truth from error and correct conduct from conduct that offends God.

However, believers must not hoard Scripture. That is, they should realize that wisdom is meant to be shared. Here, Solomon notes that another purpose of his teaching is so that others can repeat it. These truths are not meant to be learned and hidden, but applied and shared (Matthew 5:13–16).

The person “sending” here is unclear. Perhaps this refers to a teacher or employer. Whatever the case, these wise sayings will equip a learner to give a reliable answer. Paul describes his message as “trustworthy” (1 Timothy 1:15) and “sound words” (2 Timothy 1:13). Sharing the gospel gives people an opportunity to know the truth and to believe on Jesus, who is the truth (John 14:6).

Verse 22. Do not rob the poor, because he is poor,or crush the afflicted at the gate,

Again, Solomon champions the cause of the poor and the oppressed (Proverbs 14:31; 19:17; 22:16). The poor alluded to in this verse are the feeble, weak, helpless members of society. The concept includes more than merely finances; anyone suffering from undeserved disadvantage would be part of this “poor” group. Of course, the disadvantaged are exactly those on whom wicked people prey. They could easily take from the poor what little they had.

Throughout the Old Testament references to a city’s gate identify it as the place where legal matters were tried and decided (Deuteronomy 22:15; Ruth 4:11). Genesis 34:20 marks it as the place where business was transacted. Parents could take a stubborn, rebellious son to their city’s gate for sentencing (Deuteronomy 21:18–21). Amos 5:15 identifies the gate as the place where justice was established. Powerful people can take advantage of bribery, lies, manipulations, and underhanded tactics to win cases against the defenseless. Scripture soundly condemns such evil; the rich and powerful are charged with caring for others, not exploiting them.

The poor and disadvantaged should be treated with respect, dignity, compassion, and fairness. Those who violate the rights of the weak can expect consequences (Proverbs 22:23).

Context Summary
Proverbs 22:22–29 begins Solomon’s collection of thirty wise sayings. First, he presents a series of negative commands; chapter 22 ends with the first five collected teachings. These warnings touch on proper treatment of the disadvantaged, relationships, loans, boundary lines, and work ethic.

Verse 23. for the Lord will plead their causeand rob of life those who rob them.

Solomon was a champion of the poor (Proverbs 14:31; 19:17; 22:16). This followed his sincere devotion to godly truth (Proverbs 1:7), as the Lord is the supreme champion of the poor. The prior verse noted that it was immoral to exploit disadvantaged people, including by denying them rights and protections. Solomon warns here that God, Himself, will act against those who abuse the weak.

In his letter to Hebrew Christians, the apostle James opposes any show of bias against the poor. He writes, “Listen, my beloved brothers, has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom, which he has promised to those who love him?” (James 2:5). In chapter 5 he berates rich farmers for withholding due wages from the laborers. He writes that the cries of the poor laborers “have reached the ears of the Lord of hosts” (James 5:4). Jesus’ teaching included a blessing for the poor. In Luke 6:20 He said, “Blessed are you who are poor, for yours is the kingdom of God.”

Verse 24. Make no friendship with a man given to anger,nor go with a wrathful man,

This advice counsels against becoming closely associated with someone who cannot control their temper. The more closely one is connected to an easily angered person, the more risk they experience. The two parts of this verse seem to imply that both friendship and even business dealings are to be avoided. That doesn’t mean we should never interact at all with anyone who has a temper (1 Corinthians 5:9–10). Rather, it means we should seek to avoid such persons as much as we can.

The following verse details some of the ways in which a “hothead,” or an anger-prone person, brings trouble. Bad tempers can lead to fights and drag others into them (Proverbs 29:22). Those who lose control of their tempers often accumulate enemies who not only oppose the hothead (Proverbs 14:17), but naturally come to hate anyone associated with them. Further, maintaining an intimate friendship with such a person means accepting a bad influence (Proverbs 13:20). Their bad temper can corrupt others into acting the same way (1 Corinthians 15:33).

The Bible clearly warns against unrighteous anger. Not all anger is immoral, as Paul stated, “Be angry and do not sin” (Ephesians 4:26). Yet anger is closely tied to sinful attitudes. Further in the same chapter Paul commands: “Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice” (Ephesians 4:31). Associating closely with a wrathful person also contradicts the broad concept behind 2 Corinthians 6:14: “Do not be unequally yoked with unbelievers. For what partnership has righteousness with lawlessness? Or what fellowship has light with darkness?”

Verse 25. lest you learn his waysand entangle yourself in a snare.

Scripture notes that the people we choose to associate with influence our morality (Proverbs 13:20; 1 Corinthians 15:33). Among the more dangerous character flaws is the person who cannot control their temper. Associating with a hot-tempered man may lead to copying his behavior. That can lead directly to all sorts of traps and dangers. It can also mean being caught up in the consequences of that person’s sinful choices (Proverbs 29:22).

A “snare” typically refers to the kind of trap used to capture animals, which are then killed. The allusion to becoming entangled in a snare by adopting a hothead’s anger and behavior presents an urgent warning to anyone who might consider befriending a “hothead:” a person lacking control of their rage.

Though adults tend to have a more mature perspective on which friends to choose, children and teenagers are especially susceptible to the temptation to choose wrong friends. Peer pressure is extremely strong among youth. Less mature people are more easily lured into friendships that drag them into sin. Perhaps an unwary teenager chooses friends who prey on his sympathy or promise him excitement. After a while, the gullible one finds himself ensnared in an unhealthy relationship. Teenagers and adults need to heed the admonition found in Proverbs 1:10–15: “My son, if sinners entice you, do not consent. If they say, ‘Come with us, let us lie in wait for blood …’ my son, do not walk in the way with them; hold back your foot from their paths.”

Verse 26. Be not one of those who give pledges,who put up security for debts.

This verse begins another command, followed by its explanation (Proverbs 22:27). A wise person avoids being caught up in other people’s money troubles. This is often presented in the imagery of cosigning for a loan or agreeing to pay for debts (Proverbs 6:1–5; 11:15; 17:18; 20:16). Terms such as “pledges,” “surety,” or “security” are like what modern banking would call “collateral:” something of worth to forfeit if a debt is not paid. In Genesis 43:9 Judah offered himself to his father Jacob as surety for his brother Benjamin. When circumstances called for it, Judah offered himself as collateral for Benjamin (44:14–34).

As with other such warnings, the point is not that God’s people ought to never lend money, at all. Rather, the danger is in making foolish choices about such things. Putting oneself at financial risk, for the sake of others, should only be done with careful consideration.

Hebrews 7:22 identifies Jesus as the guarantor of a better covenant. He served as the “security” or “surety” for sin debt. He took upon Himself responsibility to do all that the covenant demanded for the salvation of those who would receive its provisions.

Verse 27. If you have nothing with which to pay,why should your bed be taken from under you?

Solomon explains some of the consequences for ignoring the advice given in the prior verse (Proverbs 22:26). The book of Proverbs warns against unwise risks associated with other people’s finances (Proverbs 6:1–5; 11:15; 17:18; 20:16). The teaching is not that we should never lend, or never give; rather, we should be careful not to place our resources in jeopardy over another person’s irresponsibility.

If the borrowing person cannot fulfil the terms of the loan, the creditor may demand the debtor’s furniture as payment. A person who has put up “security” or “surety” for someone else’s loan risks forfeiting their property. Even so, Old Testament law provided protections for those who were so destitute that their collateral involved basic needs. Under the Law of Moses, if a person’s cloak was given as a pledge, the creditor had to return it before sundown. Otherwise, the debtor would not be able to sleep in it. Deuteronomy 24:12–13 commanded Israel: “And if [the man who pledges his cloak] is a poor man, you shall not sleep in his pledge. You shall restore to him the pledge as the sun sets, that he may sleep in his cloak and bless you. And it shall be righteousness for you before the LORD your God.”

However, by the days of Ezekiel some people of Israel ignored this merciful law. Ezekiel 18:10–13 lists many evils that incur the death penalty. Verse 12 mentions the evil of not restoring the pledge. This echoes statements in the book of Proverbs which condemn abusive mistreatment of the poor (Proverbs 14:31; 19:17; 22:16, 22).

Verse 28. Do not move the ancient landmarkthat your fathers have set.

The final negative command in this chapter refers to cheating others out of land or property. The technique described is manipulation of markers or records. The boundaries of a field—or other important lines (Genesis 31:51–52)—were often designated by the arrangement of stones at the perimeter. Apparently, a means of stealing land was to move those stones, making it appear as if the border was in a different place (Deuteronomy 19:14; Job 24:2; Hosea 5:10). Equivalent deceptions in the modern era might be moving a fence, changing a map, uprooting surveyor’s stakes, or altering a document.

Before Israel entered Canaan, the Promised Land, the Lord commanded them: “You shall not move your neighbor’s landmark, which the men of old have set, in the inheritance that you will hold in the land that the LORD your God is giving you to possess” (Deuteronomy 19:14). Later, when Moses gathered the people together, he told them to divide by tribes and stand on two mountains, Mount Gerizim to hear blessings and Mount Ebal to hear curses. Among the curses is this one: “Cursed be anyone who moves his neighbor’s landmark” (Deuteronomy 27:17).

In a broader sense, this proverb could be interpreted as a warning not to discard the boundaries set by prior generations. A modern adage notes that before one takes down a fence, it’s important to know why it was put up in the first place. Each new generation questions the moral or social restrictions of their ancestors; while not all such restrictions are good, it’s also not good to throw away those boundaries simply because they are ancient.

Verse 29. Do you see a man skillful in his work?He will stand before kings;he will not stand before obscure men.

Solomon commends “skillful” work in this final verse of Proverbs chapter 22. The word “skillful” here is from the Hebrew word mahiyr, which can also mean “timely” or “prompt.” The general idea is that of a worker who is diligent and capable of finishing excellent work in good time. Such a person is more likely to attract the favor of powerful people. While worldly success is not guaranteed, it’s certainly true that diligent and efficient people have a better likelihood of success than those who are irresponsible.

The benefit of working diligently applies today. An employer or supervisor notices the person who works with purpose to complete tasks in a timely manner. A good employer rewards such employees by promoting them, or by giving them a raise, or by doing both. Many companies conduct employee evaluations in which a supervisor grades each employee on several factors. The evaluation might also include a reference to how quickly the employee performs each task. A yes or no is given for “performs each task in a timely manner.” A lazy employee has good reason to dread his evaluation, but a diligent employee has nothing to fear.

End of Proverbs 22

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