King James Version
Proverbs 22
29 verses with commentary
Proverbs on Reputation and Child-Rearing
A good name is rather to be chosen than great riches, and loving favour rather than silver and gold. loving: or, favour is better than, etc
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This proverb values reputation over riches: 'A good name is rather to be chosen than great riches, and loving favour rather than silver and gold.' A 'good name' (shem tov—good reputation) surpasses material wealth in value. 'Loving favour' (chen tov—gracious favor, goodwill) similarly exceeds precious metals. The verse establishes priorities: character and reputation matter more than financial wealth. This doesn't denigrate money but places it in proper perspective. Reputation, once destroyed, proves difficult to restore; maintaining integrity preserves one's good name. Ecclesiastes 7:1 similarly states: 'A good name is better than precious ointment.'
The rich and poor meet together: the LORD is the maker of them all.
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Rich and poor have commonality: 'the LORD is the maker of them all.' Despite economic disparities, all humans share equal status as God's creatures. The Hebrew 'asah' (maker/Creator) emphasizes God's sovereignty over all. This grounds human dignity and equality in creation, not in wealth or status. Reformed theology's doctrine of imago Dei insists that all people, regardless of economic position, bear God's image and deserve respect. This verse rebukes both pride in the wealthy and despair in the poor, and condemns economic oppression.
A prudent man foreseeth the evil, and hideth himself: but the simple pass on, and are punished.
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The 'prudent' (Hebrew 'arum'—shrewd, sensible) foresees danger and hides, while the 'simple' (Hebrew 'pethi'—naive) pass on and are punished. Wisdom involves anticipating consequences and taking preventive action. The simple lack foresight and suffer accordingly. Reformed theology values prudence as a virtue—using God-given reason to assess risks and act accordingly. This isn't fatalism but stewardship. While trusting God's sovereignty, we're responsible to exercise wisdom in avoiding foreseeable harm.
By humility and the fear of the LORD are riches, and honour, and life. By: or, The reward of humility, etc
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Humility and fear of the LORD bring riches, honor, and life—the comprehensive blessings of covenant faithfulness. This doesn't promise prosperity theology but shows that godliness generally conduces to wellbeing. True riches include spiritual blessings infinitely surpassing material wealth.
Thorns and snares are in the way of the froward: he that doth keep his soul shall be far from them.
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The 'froward' (Hebrew 'iqqesh'—twisted, perverse) person's way contains 'thorns and snares.' The righteous who 'keep his soul' stays far from them. The wicked's path is dangerous, while the righteous maintains safe distance. This reflects the Reformed principle of separation from sin. We must not only avoid evil acts but avoid situations and associations that lead to evil. The Hebrew 'shamar nephesh' (keep/guard soul) emphasizes active vigilance in protecting oneself spiritually.
Train up a child in the way he should go: and when he is old, he will not depart from it. Train: or, Catechise in: Heb. in his way
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Train up a child in the way he should go: and when he is old, he will not depart from it. This proverb presents a profound principle of child-rearing that has shaped Jewish and Christian parenting for millennia. The Hebrew verb "train up" (חֲנֹךְ/chanak) carries rich meaning beyond simple instruction—it originally referred to the dedication of a house (Deuteronomy 20:5) or the temple (1 Kings 8:63), implying a consecration or inauguration into a new purpose.
In ancient Near Eastern contexts, chanak also described the practice of midwives rubbing the palates of newborns with crushed dates or oil to stimulate the sucking reflex—creating an early taste that would shape future desires. This imagery profoundly illustrates the verse's intent: early training creates formative experiences that shape lifelong trajectories. The training is not merely informational but transformational, creating appetites and inclinations that endure.
"The way he should go" translates עַל־פִּי דַרְכּוֹ (al-pi darko), literally "according to the mouth of his way" or "in keeping with his way." This phrase has generated interpretive discussion. Some understand it as training suited to each child's individual bent, personality, or calling—personalizing education to the unique design God has given each child. Others see it as the way of wisdom, righteousness, and godliness that Scripture prescribes universally. The Hebrew construction supports both nuances: parents must discern each child's particular makeup while consistently pointing them toward the fear of the Lord, which is the beginning of wisdom (Proverbs 1:7).
The promise "when he is old, he will not depart from it" uses גַּם (gam, "even") for emphasis—even in old age, the training will hold. This is presented as a general principle, not an absolute guarantee without exception. Proverbs communicate wisdom—reliable patterns observed in God's ordered world—rather than unconditional promises. The verb "depart" (יָסוּר/yasur) means to turn aside or deviate from a path. Early consecration to wisdom creates deep channels that shape a lifetime, though individual human will and God's sovereign purposes also factor into each person's ultimate choices. The proverb establishes parental responsibility and divine wisdom's general reliability without negating human agency or absolving children of their own accountability before God.
In ancient Near Eastern contexts, chanak also described the practice of midwives rubbing the palates of newborns with crushed dates or oil to stimulate the sucking reflex—creating an early taste that would shape future desires. This imagery profoundly illustrates the verse's intent: early training creates formative experiences that shape lifelong trajectories. The training is not merely informational but transformational, creating appetites and inclinations that endure.
"The way he should go" translates עַל־פִּי דַרְכּוֹ (al-pi darko), literally "according to the mouth of his way" or "in keeping with his way." This phrase has generated interpretive discussion. Some understand it as training suited to each child's individual bent, personality, or calling—personalizing education to the unique design God has given each child. Others see it as the way of wisdom, righteousness, and godliness that Scripture prescribes universally. The Hebrew construction supports both nuances: parents must discern each child's particular makeup while consistently pointing them toward the fear of the Lord, which is the beginning of wisdom (Proverbs 1:7).
The promise "when he is old, he will not depart from it" uses גַּם (gam, "even") for emphasis—even in old age, the training will hold. This is presented as a general principle, not an absolute guarantee without exception. Proverbs communicate wisdom—reliable patterns observed in God's ordered world—rather than unconditional promises. The verb "depart" (יָסוּר/yasur) means to turn aside or deviate from a path. Early consecration to wisdom creates deep channels that shape a lifetime, though individual human will and God's sovereign purposes also factor into each person's ultimate choices. The proverb establishes parental responsibility and divine wisdom's general reliability without negating human agency or absolving children of their own accountability before God.
The rich ruleth over the poor, and the borrower is servant to the lender . the lender: Heb. the man that lendeth
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The rich 'ruleth over the poor,' and the 'borrower is servant to the lender.' These are observational statements about economic reality. Debt creates obligation and servitude. While not explicitly condemning lending or borrowing, this proverb warns of debt's relational consequences. Reformed theology values economic freedom as aspect of Christian liberty. Debt reduces freedom and creates dependency. This counsels caution in borrowing and encourages contentment with what we have rather than enslaving ourselves through debt.
He that soweth iniquity shall reap vanity: and the rod of his anger shall fail. the rod: or, with the rod of his anger he shall be consumed
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He who sows 'iniquity' reaps 'vanity' (Hebrew 'awen'—trouble, sorrow), and 'the rod of his anger shall fail.' The sowing-reaping metaphor appears throughout Scripture (Galatians 6:7-8). Injustice produces its own punishment—trouble and emptiness, not the prosperity the wicked expect. The 'rod of his anger' (instrument of oppression) will be broken. Reformed theology affirms God's justice: the wicked's schemes ultimately fail. This is both encouragement for the oppressed and warning for oppressors. God will not be mocked; what we sow, we reap.
He that hath a bountiful eye shall be blessed; for he giveth of his bread to the poor. He that: Heb. Good of eye
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The person with a 'bountiful eye' (generous spirit) sees abundance where others see scarcity, giving freely to the poor. Such generosity receives divine blessing. This connects economic behavior to spiritual condition: the generous person has been transformed by God's grace and reflects His character. Giving to the poor is lending to the Lord (Proverbs 19:17); God repays with both temporal and eternal rewards. Generosity demonstrates faith that God provides abundantly and will not leave the giver destitute. By contrast, the stingy person who hoards reveals distrust of God's provision. Believers should cultivate generous hearts that delight in meeting others' needs.
Cast out the scorner, and contention shall go out; yea, strife and reproach shall cease.
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Removing the 'scorner' (mocker of wisdom) from the community eliminates a source of 'contention' (strife, conflict). His departure brings peace: 'yea, strife and reproach shall cease.' The scorner doesn't merely hold wrong opinions but actively sows discord and mocks righteousness. Such people poison communities through cynicism, criticism, and contempt. Sometimes peace requires exclusion of those who persistently generate conflict. Church discipline and social boundaries serve this function—protecting communities from toxic influence. This isn't hatred but necessary protection. The body's health requires removing infections. While we pursue peace, we cannot sacrifice truth or community health to achieve pseudo-unity with unrepentant scorners.
He that loveth pureness of heart, for the grace of his lips the king shall be his friend. for: or, and hath grace in his lips
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When the scorner is punished, the simple person learns wisdom through observation. When the wise person receives instruction, he gains knowledge directly. This restates principles found elsewhere in Proverbs: different people require different pedagogical approaches. The simple (naive) need concrete examples; the wise profit from teaching alone. The scorner himself rarely learns but his punishment educates others. This validates both public justice (which teaches observers) and personal instruction (which suffices for the teachable). God's judgments serve pedagogical purposes—teaching both the judged and those who witness judgment. Believers should learn from both correction and observation rather than requiring personal disaster.
The eyes of the LORD preserve knowledge, and he overthroweth the words of the transgressor. the words: or, the matters
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The 'righteous man' here likely refers to God, who 'wisely considereth the house of the wicked'—observing with perfect knowledge and judgment. He then 'overthroweth' the wicked in their dwellings, bringing comprehensive judgment. Nothing escapes divine notice; no wickedness avoids accountability. This assures believers that God sees all injustice and will certainly judge. His timing may seem slow, but His justice is certain. The wicked's apparent prosperity is temporary; their 'house' (household, legacy, entire life) will be overturned. This should produce patience in the oppressed and fear in the wicked. God's omniscience and justice mean both comfort for the righteous and terror for the unrepentant.
The slothful man saith, There is a lion without, I shall be slain in the streets.
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Those who ignore the poor's cries will themselves cry unheard. This reciprocity reflects God's moral governance: we receive mercy as we show mercy. The rich man ignored Lazarus and found himself unheard in torment (Luke 16:19-31). God identifies with the poor; refusing to help them is refusing Him. This doesn't earn salvation but reveals whether we've been transformed by grace. Those who have received divine mercy naturally extend human mercy. Hard-heartedness toward the vulnerable demonstrates unconverted hearts. The principle applies broadly: our treatment of others prefigures God's treatment of us. Judgment is without mercy to those who show no mercy (James 2:13).
The mouth of strange women is a deep pit: he that is abhorred of the LORD shall fall therein.
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This proverb warns against sexual immorality using vivid imagery. 'Strange women' (זָרוֹת/zarot) refers to adulteresses or prostitutes—women outside covenant marriage. The 'deep pit' (שׁוּחָה עֲמֻקָּה/shuchah amuqqah) evokes inescapable danger, like Joseph's pit (Genesis 37:24) or the grave (Psalm 55:23). Once a man falls into sexual sin, escape becomes extraordinarily difficult. The second half reveals God's active judgment: 'he that is abhorred of the LORD shall fall therein' (זְעוּם יְהוָה/ze'um YHWH, one under God's wrath). This doesn't mean God tempts (James 1:13) but that divine judgment includes giving people over to their sinful desires (Romans 1:24-28). Sexual sin particularly destroys because it sins 'against his own body' (1 Corinthians 6:18). Paul warned that persistent immorality evidences non-salvation: 'no whoremonger... hath any inheritance in the kingdom of Christ' (Ephesians 5:5). Yet Christ came to save sexual sinners—the woman at the well, the adulterous woman, prostitutes who believed. The gospel offers cleansing: 'such were some of you: but ye are washed' (1 Corinthians 6:11).
Foolishness is bound in the heart of a child; but the rod of correction shall drive it far from him.
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This proverb addresses child-rearing: 'Foolishness is bound in the heart of a child; but the rod of correction shall drive it far from him.' The verse recognizes innate sinfulness—'foolishness' (ivvelet—moral folly, not mere childish ignorance) is 'bound' (qeshurah—tied, attached) in children's hearts from birth. This reflects the doctrine of original sin (Psalm 51:5, 58:3). The 'rod of correction' (shevet musar—disciplinary rod, corrective training) serves to 'drive it far from him'—removing foolishness through loving discipline. This doesn't endorse child abuse but affirms that children need correction, including appropriate physical discipline administered in love. The goal is moral formation, driving out folly to produce wisdom.
He that oppresseth the poor to increase his riches, and he that giveth to the rich, shall surely come to want.
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The person who wanders from understanding's path will dwell 'in the congregation of the dead.' Understanding means practical wisdom that fears God and follows His ways. Departing from this path leads to spiritual death and ultimately eternal separation from God. The 'congregation of the dead' depicts the realm of departed spirits—those who died in sin. This isn't annihilation but conscious existence in death's domain. The verse warns solemnly: persist in folly and you join the damned. Remain in understanding and you have life. There are only two paths and two destinations: wisdom leads to life; folly leads to death. Choose this day whom you will serve.
Thirty Sayings of the Wise
Bow down thine ear, and hear the words of the wise, and apply thine heart unto my knowledge.
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Loving pleasure leads to poverty; loving 'wine and oil' (luxury and indulgence) prevents wealth accumulation. This warns against hedonism—making pleasure life's organizing principle. Those who prioritize gratification squander resources on temporary satisfaction rather than investing wisely. The principle extends beyond economics to spiritual poverty: those who live for pleasure miss life's true purpose. Delayed gratification, self-control, and proper priorities characterize wisdom. The pleasures at God's right hand far exceed temporal indulgence. Believers should enjoy God's gifts with gratitude but never make comfort or pleasure ultimate. True satisfaction comes from God, not from wine and oil.
For it is a pleasant thing if thou keep them within thee; they shall withal be fitted in thy lips. within: Heb. in thy belly
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The wicked serves as 'ransom' for the righteous—experiencing judgment meant for God's people. Throughout history, God judges Israel's enemies while delivering His people. The principle appears in Esther (Haman executed instead of Mordecai) and in Egypt (firstborn slain while Israel spared). This doesn't mean the righteous deserve deliverance; rather, God providentially arranges circumstances to preserve His people while judging the wicked. The ultimate fulfillment is Christ—though this verse speaks of wicked for righteous, the principle's reversal points to the Righteous One ransoming sinners. God's justice ensures the wicked don't prosper indefinitely; their plots rebound upon themselves.
That thy trust may be in the LORD, I have made known to thee this day, even to thee. even: or, trust thou also
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Dwelling alone in the wilderness surpasses living with a contentious, angry wife. The wilderness represents isolation, danger, and hardship—yet even this beats domestic warfare. Constant strife makes a home unbearable. This hyperbole warns men to seek godly wives and warns wives against contentious behavior. The principle applies mutually: either spouse's habitual anger destroys peace. Marriage should be a haven, not a battlefield. Believers must cultivate patience, gentleness, and self-control. The gospel transforms quarrelsome people into peacemakers. Those who have experienced God's patience should show patience toward spouses. Create homes that reflect God's peace, not worldly conflict.
Have not I written to thee excellent things in counsels and knowledge,
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The wise person's dwelling contains stored treasure and oil—abundance from diligent work and prudent management. The fool squanders everything through improvidence and indulgence. Wisdom produces prosperity through hard work, planning, and frugality; folly produces poverty through waste. This isn't promising wealth to all wise people but affirming general principles: disciplined stewardship usually creates abundance; foolishness leads to want. The wise save for future needs; fools consume everything immediately. This economic wisdom reflects spiritual principles: stewarding God's gifts faithfully honors Him; wastefulness despises His provision. Believers should manage resources as faithful stewards accountable to the Master.
That I might make thee know the certainty of the words of truth; that thou mightest answer the words of truth to them that send unto thee? to them: or, to those that send thee?
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Pursuing 'righteousness and mercy' leads to finding 'life, righteousness, and honour.' Those who seek to live justly and show compassion receive abundant blessing—true life (not mere existence), established righteousness, and honorable reputation. This isn't works-righteousness but describing the path of true discipleship. Those genuinely converted pursue godliness and mercy because they've been transformed. Such pursuit brings blessing both temporal and eternal. The threefold reward—life, righteousness, honor—encompasses comprehensive flourishing. This reflects Jesus' teaching: seek first God's kingdom and righteousness, and all necessary things will be added. Right priorities produce right outcomes.
Rob not the poor, because he is poor: neither oppress the afflicted in the gate:
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This command forbids exploiting the vulnerable. 'Rob not the poor, because he is poor' addresses the temptation to prey on those unable to defend themselves. The Hebrew אַל־תִּגְזָל־דָּל (al-tigzal-dal) means 'do not rob/plunder the weak/helpless.' The logic is striking: don't exploit someone precisely because their poverty makes them vulnerable. The second phrase 'neither oppress the afflicted in the gate' refers to judicial corruption. The 'gate' was where elders judged cases (Ruth 4:1-11; Amos 5:15). To 'oppress' (דַּכֵּא/dakke, crush/oppress) the 'afflicted' (עָנִי/ani, poor/afflicted) in judgment perverts justice. This echoes Exodus 23:6: 'Thou shalt not wrest the judgment of thy poor in his cause.' James defines pure religion as defending 'the fatherless and widows in their affliction' (James 1:27). Jesus identified with the poor: 'Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me' (Matthew 25:40). Exploiting the poor is not merely social injustice but sin against God.
For the LORD will plead their cause, and spoil the soul of those that spoiled them.
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This verse grounds the previous command in God's character as defender of the oppressed. 'The LORD will plead their cause' (יָרִיב יְהוָה רִיבָם/yariv YHWH rivam, literally 'the LORD will contend their case') presents God as the ultimate advocate for the powerless. When human courts fail, divine justice prevails. The second half warns: 'and spoil the soul of those that spoiled them' (וְקָבַע אֶת־קֹבְעֵיהֶם נָפֶשׁ/veqava et-qove'eihem nafesh, literally 'plunder the life/soul of their plunderers'). God executes poetic justice—those who rob the poor will themselves be robbed of life. This principle appears throughout Scripture: 'He that oppresseth the poor reproacheth his Maker' (Proverbs 14:31); 'Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard' (Proverbs 21:13). Psalm 12:5 declares: 'For the oppression of the poor, for the sighing of the needy, now will I arise, saith the LORD.' God's identification with the marginalized reaches its climax in Christ, who 'became poor, that ye through his poverty might be rich' (2 Corinthians 8:9).
Make no friendship with an angry man; and with a furious man thou shalt not go:
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This proverb warns against close association with angry people. 'Make no friendship' (אַל־תִּתְרָעָה/al-titra'eh, do not associate/befriend) with 'an angry man' (בַּעַל אַף/ba'al af, literally 'master/possessor of anger'). The parallel 'furious man' (אִישׁ חֵמוֹת/ish chemot, man of wrath) intensifies the warning. This addresses habitual, uncontrolled anger—not occasional righteous indignation but a character marked by rage. The command uses the strongest relational term—'friendship'—indicating that even casual association proves dangerous. Anger is contagious. Proverbs 22:25 (next verse) explains why: 'Lest thou learn his ways, and get a snare to thy soul.' Anger learned becomes anger practiced. Paul commands: 'Let all bitterness, and wrath, and anger... be put away from you' (Ephesians 4:31). James warns: 'the wrath of man worketh not the righteousness of God' (James 1:20). While righteous anger exists (Mark 3:5; John 2:13-17), most human anger flows from pride and selfishness.
Lest thou learn his ways, and get a snare to thy soul.
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This verse explains the danger of befriending angry people: you will 'learn his ways' (תֶּאֱלַף אֹרְחֹתָיו/te'elaf orchotav, literally 'become familiar with/trained in his paths'). Habits, attitudes, and behaviors transfer through relationship. The result is getting 'a snare to thy soul' (מוֹקֵשׁ לְנַפְשֶׁךָ/moqesh lenafshekha, trap for your life). What begins as association ends as bondage. This reflects the principle of moral influence: 'Be not deceived: evil communications corrupt good manners' (1 Corinthians 15:33). We become like those we spend time with. Psalm 1:1 pronounces blessing on the one who 'walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.' The progression—walking, standing, sitting—depicts increasing entrenchment. Proverbs repeatedly warns against wrong companions: fools (13:20), gluttons and drunkards (23:20-21), rebels (24:21). Conversely, wise companions make us wiser: 'Iron sharpeneth iron; so a man sharpeneth the countenance of his friend' (Proverbs 27:17).
Be not thou one of them that strike hands, or of them that are sureties for debts.
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This proverb warns against financial co-signing. 'Strike hands' (תֹּקְעֵי כָף/toqe'ei khaf) refers to the ancient practice of shaking hands to seal a deal—specifically becoming surety for another's debt. 'Sureties for debts' (עֹרְבִים מַשָּׁאוֹת/orvim mashsha'ot, guarantors of obligations) means pledging your assets to cover someone else's loan. Proverbs repeatedly cautions against this (6:1-5; 11:15; 17:18; 20:16). The danger lies in assuming responsibility for another's behavior—you cannot control whether they repay, yet you bear full liability. This principle extends beyond literal co-signing to any arrangement where you guarantee outcomes you cannot control. While believers should be generous (Luke 6:35) and help those in need (Galatians 6:2), wisdom requires distinguishing between giving (which you can afford to lose) and co-signing (which exposes you to uncontrolled risk). Paul commanded: 'Owe no man any thing, but to love one another' (Romans 13:8).
If thou hast nothing to pay, why should he take away thy bed from under thee?
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This verse explains the previous warning's stakes: 'If thou hast nothing to pay, why should he take away thy bed from under thee?' The rhetorical question highlights the absurdity of risking essential possessions. 'Thy bed' (מִשְׁכָּבְךָ/mishkavkha) symbolizes the most basic necessity—shelter and rest. Ancient law protected certain essential items (Exodus 22:26-27), but co-signing could override these protections. The principle is stewarding what God has entrusted. We are not absolute owners but managers of God's resources (1 Corinthians 4:2). Foolish financial decisions squander God's gifts and potentially harm our families. Proverbs emphasizes prudent planning: 'A prudent man foreseeth the evil, and hideth himself: but the simple pass on, and are punished' (Proverbs 22:3). This doesn't contradict faith—trusting God includes using the wisdom He provides. Jesus taught stewardship accountability (Matthew 25:14-30; Luke 16:1-13). Believers should avoid debt when possible and manage resources wisely.
Remove not the ancient landmark, which thy fathers have set. landmark: or, bound
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This command—'Remove not the ancient landmark, which thy fathers have set'—prohibits moving boundary markers. 'Ancient landmark' (גְּבוּל עוֹלָם/gevul olam) refers to stones marking property boundaries. Moving them to steal land was a serious crime. The law explicitly forbade this: 'Thou shalt not remove thy neighbour's landmark, which they of old time have set in thine inheritance' (Deuteronomy 19:14). Landmark removal violated the land distribution God ordained when Israel entered Canaan (Joshua 13-21). Each tribe and family received an inheritance—moving landmarks stole God-given portions. Beyond literal boundaries, this principle protects established order, tradition, and authority structures. In theological terms, it warns against abandoning orthodox doctrine ('the faith which was once delivered unto the saints,' Jude 3) or rejecting biblical moral standards. 'Removing landmarks' can mean casting off constraints to seize what doesn't belong to us—whether property, power, or theological innovation. Wisdom honors what previous generations established while maintaining biblical fidelity.
Seest thou a man diligent in his business? he shall stand before kings; he shall not stand before mean men. mean: Heb. obscure men
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Those skilled in their work gain positions before kings—excellence brings recognition and opportunity. This affirms vocational diligence as way to serve God and advance His kingdom. Work done 'as unto the Lord' demonstrates faith through faithful stewardship of abilities.