Proverbs 22:1

Pro 22:1 A [good] name [is] rather to be chosen than great riches, [and] loving favour rather than silver and gold.

Ver. 1. A good name is rather to be chosen.] Heb., A name, as "a wife," for a good wife. {Pro 18:22} Better no wife than an ill wife, so better no name than an ill name. This good name proceeding from a good conscience, this honour from virtue, {Isa 43:4} this perfume of faith and obedience, this splendour and sparkle of the "white stone," which only shines upon heavenly hearts - is far more desirable than great riches. For, first, These oft take away the life of the owners thereof. {Pro 1:19} The greater wealth, the greater spoil awaits a man. As a tree with thick and large boughs, every man desires to lop him. Whereas a good name saves a man oft from that danger, as it did Jonathan, whom the people rescued. Secondly, Riches breed and bring their cares and cumbers with them. Qui habet terras habet guerras, saith the proverb; many lawsuits and other vexations, &c.; when a good name, as a precious ointment poured out, gets loving favour, with which it is therefore fitly coupled in this text. Thirdly, Riches are enjoyed but till death at utmost; but a good name outlives the man, and is left behind him for a blessing. {Isa 65:15 Pro 10:7} {See Trapp on "Pro 10:7"} Other people went beyond God’s Israel in wealth and riches, but none in fame and renown. {2Sa 7:23 Deu 4:6} Fourthly, Riches are oft gotten by fame. Let a man’s name be up, and there will be great recourse to him; but let him once crack his credit, and riches cannot repair him. Infamy will not be bought off with money. Lastly, Riches are common to good men with bad men; but a good name, truly so called, is proper to God’s peculiar, confined to the communion of saints. He was therefore a better husband than divine that first called riches bona, goods, And that heathen was nearer the truth than many profligate professors of it who said, Ego si bonam famam servasso sat dives ero: {a} that is, If I may but keep a good name, I have wealth enough.

And loving favour rather than silver and gold.] Which what is it else but white and red earth? and therefore no way fit to come in competition with good repute and report among the best, such as Christ had, {Luk 2:52} and Joseph, and Daniel, and David, and Demetrius; {3Jn 1:12} and they had it as a special favour from God, who fashions men’s opinions, and hides his people from the strife of tongues. {Job 5:21 Psa 31:20}

{a} Plautus.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Pro_22:1

A good name is rather to be chosen than great riches.

On good character, or general esteem of mankind

While our Maker has left us greatly in the dark about unimportant and disputable matters, He has given plain directions concerning the performance of our duty. There is nothing more closely connected with virtue and happiness than reputation. Throughout the Word of God we are excited by examples, as well as by precepts, to aim diligently at obtaining a good report.

I. The wrongness of having too little concern about our reputation. There are those who affect indifference to what a silly or malicious world may think or say of them. They say that avoiding censure is impossible. It is true that sometimes innocent and prudent persons may fall under very cruel imputations; but they rarely continue under them. Professing to despise the ill opinion of mankind creates a shrewd suspicion that we have deserved it. Innocent persons must distinguish themselves by a constant, though unaffected, attention to their reputation. A good name is what a bad person cannot secure. And therefore you who can should on no account fail of doing it. The judgment of others concerning us deserves respect. Preservation of mutual esteem makes persons amiable to each other. Persons who care not what they are thought are in a very likely way not to care what they do. Contempt of reputation is contrary to our worldly interests. An eminently fair character prepossesses everybody in favour of him who bears it, engages friendly treatment, begets trust and confidence, gives credit and weight. Such persons are always sought after and employed. The feeling of being esteemed is one of the joyfullest feelings in the heart of man. Another consideration is, that though offenders often return completely to their duty, it is but seldom and imperfectly that they ever regain their characters when once forfeited.

II. The wrongness of showing an over-regard to our reputation. Many think a fair appearance is all they want. Many think that if they are guilty of nothing which the world thinks enormous, they are quite as good as they need be. A worse case of immoderate regard to our reputation is when, to raise or preserve it, we transgress our duty. The esteem of the worthless is very ill-purchased at the price of becoming like them. The most fatal consequences daily proceed from persons being led by the folly of others rather than their own good sense and that of their discreeter and more experienced friends. Frequently prejudices of education, worldly interest, vehemence of temper, hurry men into wrong-doing. Often the sole inducement is, that if they should stop short their friends would look coldly upon them, and think meanly of them, and they cannot bear the reproach of not having been true to their side or party. In preferring the good opinion of others to their own conscience, persons who have been guilty of some folly or sin will be guilty of almost anything to cover it rather than expose themselves. Another bad way of aiming at reputation is, when we demolish that of others to raise our own, and build it on the ruins. They who are known to give such treatment generally meet, as they well deserve, with a double share of it. Candour towards all of whom we speak is the true art of obtaining it towards ourselves. Besides those who are led into any of these sins by an undue fondness for reputation, they also are blamable who allow it to give them too much uneasiness. A good name may be the subject of too much anxiety. Undue solicitude for fame is sure to bring us distress. It is injustice to demand of the world more regard than we have a right to. Persons who claim too much are frequently driven to unfair and even criminal methods of getting their claim allowed. There is not upon earth a more ensnaring temptation than that of too fond a self-complacency. (Abp. Secker.)

The elements of the great and good are not

1. Great wealth, nor--

2. Splendid genius, nor--

3. Self-advertisement.

I. Modesty is an element.

II. Tenacity of purpose.

III. Mighty reserve power.

IV. Morality and religion. (Homiletic Review.)

A good name should be guarded

Be wondrous wary of your first comportments; get a good name, and be very tender of it afterwards, for it is like the Venice-glass, quickly cracked, never to be mended, though patched it may be. To this purpose, take along with you this fable. It happened that Fire, Water, and Fame went to travel together; they consulted, that if they lost one another, how they might be retrieved, and meet again. Fire said, Where you see smoke there you shall find me. Water said, Where you see marsh and moorish, low ground there you shall find me. But Fame said, Take heed how you lose me; for, if you do, you will run a great hazard never to meet me again: theres no retrieving of me. (Howells Familiar Letters, 1634.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Pro 22:1. A good name — A good reputation among wise and good men; is rather to be chosen than great riches — That is, we should be more careful to pursue that course of life, and do those things, by which we may obtain and retain a good name, than that way and those things by which we may raise and increase a great estate. For great riches bring great cares with them, and expose men to danger, but add no real value to a man. A fool and a knave may have great riches, but a good name, which supposes a man to be wise and honest, redounds to the glory of God, and gives a man a greater opportunity of doing good. By great riches we may relieve men’s bodily wants; but, by a good name, we may recommend religion to them; and loving favour — Hebrew חן שׂוב, good grace, or favour; that is, an interest in the esteem and affections of all about us, or hearty love and kindness from them; rather than silver and gold — Is a blessing much more to be prized than the possession of abundance of gold and silver.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL NOTES.—

Pro_22:1. A good name. Literally “a name.” Loving favour, or “grace,” “goodwill.”

MAIN HOMILETICS OF Pro_22:1

BETTER THAN GOLD

The second clause of the proverb explains the meaning of the name in the first clause—it is evidently a good reputation that is gained by uprightness and unselfiishness—that loving esteem of others which is the fruit of “looking not only upon our own things, but also upon the things of others” (Php_2:4). Such a name is better than wealth.

I. Because the one may come by inheritance, and the other must be the result of, personal character. The man who is born to wealth deserves no credit for being rich—he may be destitute of all personal excellence—he may, indeed, be a morally bad man, and may neither possess nor deserve the goodwill of his fellow creatures. But if a man does possess the confidence and love of others it is because there is that belonging to him that wins men to trust in him and to love him—if he has a “good name” and deserves it he is in some respects a good man.

II. Wealth is often a transitory possession, but “loving favour” often outlives the present life. Many mere temporal gifts belong more truly to a man than his riches—his good looks or his handsome figure may long outlive his wealth, for they are more truly his. The uncertainty of riches is the subject of many a proverb, and therefore any possession which is more certain to last is better than they. A “good name”—the well-deserved reputation which is the result of loving our neighbour as ourself—is quite independent of the changes and chances of mortal life—it goes with a man to his grave, and embalms his memory long after he has passed away.

III. A good name belongs to a higher region of life than wealth. Even when wealth has been honestly earned, and is the reward of moral excellence, and even if its possession could be assured to its owner, a good name is a more precious gift. Much skill and industry are required to build up a fortune, but skill and industry are not qualities of so high an order as those which are needed to acquire the loving favour of our fellow-creatures. He who possesses the latter must be a more excellent man than the merely honest and skilful seeker after riches, and the possession is itself of a far more precious nature. The gold and the silver are of the earth, earthy, but love and trustful confidence are good things which belong to the soul, and which are in consequence far more truly satisfying to man’s higher nature. When one man possesses both these good things he is able to compare their power to bless, and none who has experimental knowledge of the worth of both would sacrifice his good name to retain his riches. They may bring him much outward deference, but he knows full well that this would cease if he became a poor man—that there are many who love not the man but only his money. But if he is so blest as to have won men’s hearts he is fully assured that adversity will not deprive him of this good gift. To possess a “good name” is to be rich with the riches which constitute the most precious wealth of God. He is rich in material riches, for “all the beasts of the forest are his and the cattle upon a thousand hills,” yea, “the world and the fulness thereof” (Psa_50:10; Psa_50:12). But this wealth is inferior to the mental power which produced it. God is great in intellectual wealth. “With whom took He counsel, and who instructed Him and taught Him in the path of judgment, and taught Him knowledge, and showed to Him the way of understanding?” (Isa_40:14). But His real wealth is His name—that name which He proclaimed to Moses—“The Lord, the Lord God, merciful and gracious, long-suffering and abundant in goodness and truth” (Exo_34:5-6), which makes Him the object of the reverential love of all the good in the universe. And so is it with His creatures—in proportion as they have those spiritual characteristics which are possessed in perfection only by God Himself, their reputation for mercy, and goodness, and truth becomes their most precious and prized possession.

OUTLINES AND SUGGESTIVE COMMENTS

We are not good judges of value in the public markets of life. We make grievous mistakes, both in choosing and refusing. We often throw away the pearl and carefully keep the shell. Besides the great disparity in value between the things of heaven and earth, some even of these earthly things are of greater worth than others. The valuables in both ends of the balance belong to time, and yet there is room for choice between them. There is the greater and the less where neither is the greatest. A trader at his counter has a certain set of weights which he uses everyday and all day, and for all sorts of commodities. Whatever may be in the one scale, the same invariable leaden weight is always in the other. This lump of metal is his standard, and all things are tried by it. Riches practically serve nearly the same purpose in the markets of human life.… This is a mistake. Many things are better than gold, and one of these is a good name. A good conscience indeed is better than both, and must be kept at all hazards; but in cases where matters from a higher region do not come into competition, reputation should rank higher than riches in the practical estimation of men.… The shadows are not the picture, but the picture is a naked ungainly thing without them. Thus the atmosphere of a good name imparts to real worth additional body and breadth. As a substitute for a good conscience a good name is a secret torment at the time, and in the end a cheat, but as a graceful outer garment with which a good conscience is clothed it should be highly valued and carefully preserved by the children of the kingdom.—Arnot.

One is more valuable than the other as a means of usefulness. Riches, in themselves, can only enable a man to promote the temporal comfort and wellbeing of those around him. But character gives him weight of influence in matters of higher moment,—in all descriptions of salutary advice and direction,—in kindly instruction and consolation,—in counsel for eternity. It not only fits its possessor for such employments, but it imparts energy and effect to whatever he says and does. His character carries a recommendation with it,—gives authority and force to every lesson and every admonition; and affords, by the confidence it inspires, many opportunities and means of doing good, which, without it, could not be enjoyed. Riches, again, bring with them many temptations to sinful and worldly indulgences, such as are injurious to the possessor himself and to his family—both temporally and spiritually. Character, on the contrary, acts as a salutary restraint,—keeping a man back from many improprieties and follies, and even outward sins, by which it would be impaired and forfeited. And this restraint is felt, and properly felt, not for his own sake merely, but for the sake of all those objects with which his name stands associated; and especially from a regard to usefulness in connection with the truth, and cause, and church of Christ.—Wardlaw.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

η) Admonition to secure and keep a good name

Pro_22:1-16

1          A (good) name is to be chosen rather than great riches;

better than silver and gold is good will.

2     The rich and the poor meet together;

Jehovah is the maker of them all.

8     The prudent seeth the evil and hideth himself,

but the simple pass on and must suffer.

4     The end of humility (and) of the fear of God

is riches, honor and life.

5     Thorns, snares are in the way of the wayward;

he that guardeth his soul let him keep far from them.

6     Train up a child in the way he should go;

even when he is old he doth not depart from it.

7     The rich ruleth over the poor,

and the borrower becometh servant to the lender.

8     He that soweth iniquity shall reap calamity,

and the staff of his haughtiness shall vanish away.

9     He that hath a bountiful eye shall be blessed,

for he giveth of his bread to the poor.

10     Chase away the scorner and contention goeth out,

and strife and reproach cease.

11     He that loveth with a pure heart,

whose lips are gracious, the King is his friend.

12     The eyes of Jehovah preserve knowledge,

but the words of the false doth He overthrow.

13     The slothful saith: (There is) a lion without,

I shall be slain in the streets.

14     A deep pit is the mouth of the strange woman;

he that is accursed by Jehovah falleth into it.

15     Foolishness is bound in the heart of the child;

the rod of correction driveth it far from him.

16     One oppresseth the poor only to make him rich;

one giveth to the rich (and it tendeth) only to want.

GRAMMATICAL AND CRITICAL

Pro_22:1. [The Niphal part. נִבְחָר here as in Pro_16:16 is to be rendered like the Latin pass. periphr.—ndus est, “is to be chosen, ought to be chosen;” comp. Bött, § 997, 2, c.—A.].

Pro_22:2. [See Exeg. notes for the reason why כֻּלָּם is preferred to שְׁנֵיהֶם. The lit. rendering is “their totality, the whole of them.” For minute explanations of the use of כֹּל and the ordinary form of its suffixes see e.g, Bött. § 876, c, § 883, d.—A.].

Pro_22:3. [See Exeg. notes for reasons why the K’thibh is to be preferred to the K’ri. The vocalization is of course that of the K’ri נִסְתָּר and not that of an Imperf. Kal. The time implied in the verb רָאָה is of course a “relative perfect;” he hath first seen, and then will hide himself.—A.].

Pro_22:5. עִקֵּשׁ is in the Vulg. correctly regarded as a genitive with דֶרֶךְ; so most of the modern interpreters regard it.

Pro_22:7-8. [The full forms יִמְשׁוֹל and יִקְצוֹר (K’thibh) are preserved by the emphasis thrown on the ultimate syllables. According to Bött. §1005, 5, c, while these forms are the prevalent forms in the dialects of Ephraim and Simeon they are found in the period of Judah only under the influence of special emphasis or a following pause.—A.].

Pro_22:11. [In the reading of the K’ri the Hholem is exceptionally shortened to Kamets-Hhatuph before Makkeph. The K’thibh has the stat. constr. in its ordinary form. See Green, § 215, 1, c.—A.].

Pro_22:12-13. [The perf. נָצְרוּ in Pro_22:12 is classed by Bött. with the “empirical” perfects; this is a fact of experience, it has been found true; the אָמַר of Pro_22:13 is classed with the “effective” perfects: he has virtually said, it is in effect as though he had said, etc.—A.]

Pro_22:15. [The pass. part. קְשׁוּרָה illustrates the principle that in Hebrew, whatever be the time to which this participle relates it describes a state and not a process,—something that is, and not something that is coming to be; Germ. “ist verknupft” not “wird v.” See Bött. 1997, 2, e.—A.].

[It can hardly be accidental that in this group of proverbs so many of the important words begin with ע; thus עשֶׁר (Pro_22:1), עָשִׁיר and עשֵֹׁה (Pro_22:2), עָרוּם (Pro_22:3), עֵקֶב and עֲנָוָה (ver.4) עִקֵּשׁ (ver.5), etc.—A.].

EXEGETICAL

1. On account of the brevity of this section beginning with Pro_22:1, but plainly ending with Pro_22:16, as well as on account of the supposed construction of the section with some reference to the number five (which is said to have had a modifying influence also on chap. 21), Hitzig conjectures that its latter and larger half has been lost, and thinks that the portion which has disappeared may be recognized in the section Pro_28:17 to Pro_29:27. All this rests on the basis of assumptions as subjective and arbitrary as the general principles of this critic which relate to the supposed numerical structure of the oldest and main division of the whole collection of proverbs. See remarks below, on Pro_25:1, and also on Pro_28:1 (Doctrinal and Ethical).

2. Pro_22:1-5. On a good name as dependent not on riches and treasures, but on prudence, humility and right sensibilities.—A (good) name is more precious than great riches. The absolute term “name” here denotes, like ὄνομα in the parallel passage, Sir_41:12, a good name (ὄνομα καλὸν, LXX); so likewise in Ecc_7:1; Job_30:8.—Better than silver and gold is goodwill. The “good” (טוֹב) does not belong as an adjective [attributive] to the noun “favor” (as the Rabbins render, and Umbreit also: “Schöne Gunst” [E. V., M., S., De W., etc.]), but is a predicate (comp. Pro_8:19), parallel with “more precious, or choice,” but put at the end of its clause for the sake of a more emphatic stress upon the objects compared with it, gold and silver. [So E. V. in the margin, Wordsw. (?), H., N., K., etc.].

Pro_22:2. The rich and the poor meet together; i.e., they are found side by side (comp. Pro_29:13; Isa_36:14), as classes both of which are alike created by Jehovah, and therefore have each its own peculiar object and calling to fulfil in God’s creation. Comp. Pro_14:31; Pro_17:5; Job_31:15.—Since both “rich” and “poor” are collective ideas, it is said that God has created “all of them” (כֻּלָם, and not “both of them, or the two,” שְׁנֵיהֶם, as in Pro_20:12). [The verb “strike against, or encounter each other,” of course does not here imply such an antagonism as too often exists in disordered human society, but simply the ordinary encounter or intermixture of social life. The word of God no where endorses the jealousies and collisions that result from sin.—A.]

Pro_22:3. The prudent seeth the evil and hideth himself.—The K’thibh. (וַיִּסָּתֵר, an Imperf. Niph.) is to be preferred to the K’ri (וְנִסְתָּר), because the hiding one’s self is a consequence of seeing the coming calamity, and this consequence is expressed by the Imperf. with וֹ consec; comp. 1Sa_19:5. The K’ri originates from Pro_27:12, where the verse, with this exception, literally recurs.

But the simple pass on and must suffer (“are punished,” E. V. and most of the English commentators). In the last verb we have a perfect preceded by a simple copula, because the heedless pressing on of the simple into calamity, and their “expiating” it, or suffering injury, are conceived of as cotemporaneous; compare 2Sa_7:3; Eze_25:12, etc.—The plural “the simple ones” over against the one “prudent man” of clause a, seems to be chosen not without an intentional reference to the disproportion that actually exists numerically in life between the two classes of men.

Pro_22:4. The end of humility (and) of the fear of God is riches and honor and life.—The copula is wanting before “the fear of God,” because this “fear” is in its idea so closely connected with “humility” that it can be appended as in a sense an appositive to it. Thus Bertheau and Elster correctly render, following Geier, Rosenmueller, Schelling, etc. More commonly (and as early as the LXX and Vulg.) the “fear of Jehovah” is regarded as the first effect or consequence of humility, like riches, honor and life; this, however, gives no specifically appropriate idea. This is also true of Hitzig’s emendation (רְאוּת for יִרְאַת), the “beholding Jehovah;” for “riches, honor and life” could hardly be the elements into which the “beholding Jehovah” should be resolved; this idea is rather in the Old Testament also (e.g., Psa_11:7; Psa_17:15) always one that belongs not to the present, but only to the future life.—-With b compare moreover Pro_3:16; Pro_8:18.—[Our author’s idea is also that of De W. and K., the E. V., H., N., S., M., Wordsw, etc. The grammatical objection urged by Hitzig, Umbreit and Rueetschi is the harshness of the asyndeton; they agree in making the latter part of clause a the predicate, a more natural construction unquestionably, if the resulting meaning is admissible. Umbreit interprets the humility of which “the fear of God” is the reward, as humility in human relations—a rendering hardly consistent with the Hebrew usus loquendi. Rueetschi takes the words in their ordinary sense, and the structure which is most obvious, and explains: “The genuine religious wisdom which is equivalent to ‘the fear of Jehovah’ (more precisely, of which the fear of the Lord is the beginning), is the highest reward of humility; it is to him who attains it all (riches, honor, life), all that man desires and strives for beside, his greatest riches, his highest honor, his true life.” In this view clause b is an analysis of the predicate of a.—A.]

Pro_22:5. Thorns, snares are in the way of the false.—Here again we have an asyndeton, consisting in the associating of the two ideas which are in their import essentially equivalent, of “thorns” (comp. Job_5:5) and “snares, nets” (Pro_7:23; Psa_69:22; Job_18:9, etc.). Hitzig proposes instead of the latter expression to read ספחים: “Thorns are poured out, are spread on the way of the false (?).” [Those who agree with Z. in the general structure of clause b, in his selection of the subject and predicate, very generally, at least our English expositors, make the verb affirmative rather than hortative. Rueetschi (as above, p. 155), on the ground of the very general idiom of the book of Proverbs, and in regard to this phrase in particular, שֹׁמֵר נַפְשׁוֹ, considers the clause as inverted: “he who keepeth far from the thorns and snares that strew the way of the false, destroying him, notwithstanding all his cunning, saveth his life.”—A.]—With b compare Pro_16:17.

3. Pro_22:6-12. Of good discipline, frugality, uprightness, love and fidelity as further important means to the preservation of a good name.—Train up a child (early) in the way he should go—The verb which, according to Arabic analogies, is equivalent to imbuit, initiavit (comp. Schultens on this passage), denotes here the first instruction that is given to a boy, his early education and the formation of his habits. Compare the expression of Horace (Ep. I., 2, 69): Quo semel est imbuta recens, servabit odorem Testa diu; and also the modern proverbs Jung gewohnt, alt gethan [Young accustomed is done old]: or “Was Hänschen nicht lernt, lernt Hans nimmermehr” [“What little Johnnie does not learn, John learns never.” So our English proverb—“Just as the twig is bent the tree’s inclined.”] עַל־פִי דַרְכּוֹ can have no other meaning than “according to the standard of his way” (Gen_43:7; Lev_27:8, etc.), i.e., according to the way that is determined for him, according to the calling and the manner of life for which he is intended. With this interpretation, which is as simple as it is pertinent, Hitzig’s emendation may be dismissed as superfluous: עַל־פִּי רֻכּוֹ, “according to his tenderness, since he is still tender.” [Notwithstanding the “simplicity” of the interpretation “in accordance with his way, or his going,” three different meanings have been found in it. It may be, a) “his way” in the sense of his own natural and characteristic style and manner,—and then his training will have reference to that to which he is naturally fitted; or b), the way in life which he is intended by parents or guardians to pursue; or c) the way in which he ought to go. The last is moral and relates to the general Divine intention concerning man’s earthly course; the second is human and economical; the first is individual and to some extent even physical. Yet although the third presents the highest standard and has been generally adopted and used where little account is made of the original, it has the least support from the Hebrew idiom. So De W., B., K., S., H. (?), and others.—A.]

Pro_22:7. The rich ruleth over poor men.—Observe here again the significant interchange between singular and plural like that above in Pro_22:3, corresponding with the actual conditions of human society. The same relation of dependence comes in play however in like manner between borrowers and lenders; indebtedness always destroys freedom, even though no sale into slavery of him who was unable to pay should ever take place.

Pro_22:8. He that soweth iniquity shall reap calamity.—Comp. Job_4:8, and the converse sentiment, Pro_11:18.—And the staff of his haughtiness vanisheth away;—i.e., the staff with which in the ebullitions of his anger (Isa_14:6) he smote others comes to nought, as though dried up and rotten. Compare for the verb “to come to nought, to come to an end,” Gen_21:15; 1Ki_17:16; Isa_10:25. According to the last mentioned passage, Umbreit, Ewald [De W.] and Elster explain: “and the staff of his punishment is already prepared.” But the verb כלה in that instance acquires the meaning “to be ready, to be already prepared,” solely through the context,—-and the noun (עֶבְרָה) means not “punishment,” but always simply anger, passionate excitement. And to employ “staff of his anger” to describe “the rod of the Divine anger aroused against him” would surely be an unusually condensed and harsh expression.—Hitzig reads וְשֹׁבֵט עֲבֹדָתוֹ “and he that renounces (?) his service perishes,” a meaning clearly quite insipid and little appropriate as the result of a very artificial and violent emendation, for which the text of the LXX neither in Pro_22:8 b, nor in the spurious verse which this version exhibits appended to our verse, offers any adequate support whatsoever.—[Fuerst distinguished two radical meanings in the verb אוּן, from one of which the derived noun has the meaning “nothingness, vanity,” here adopted by E. V., and B.; the other gives the meaning “calamity,” and in this sense the word is here understood more forcibly and appropriately, by De W., K., H., N., M., S.—Rueetschi vigorously supports our author’s interpretation of clause b.—A.]

Pro_22:9. He that hath a bountiful eye shall be blessed.—He who is “good in the eye” is the exact opposite of the man “evil in the eye” (Pro_23:6); it is he therefore who looks around not wickedly but in kindness and friendliness. Such a one will besides always be charitable in disposition and action, and therefore as he dispenses blessing he will also receive blessing. The conjunction (כִי) as the beginning of the second clause should doubtless be regarded rather as a causal, than, with Hitzig, as a conditional particle; it is therefore not “if he gives” (that he does this is in fact already implied in his being described as having “a bountiful eye”), but “since,” or “for he gives,” etc.

Pro_22:10. Chase away the scorner and contention goeth out.—That scoffing is a chief source of contention and strife was already expressed in Pro_21:24. Contention “goeth out,” viz., with the scoffer, when he leaves the assembly in which he has given forth his scoffing utterances (the LXX rightly supply ἐκ συνεδρίου).—And strife and reproach cease,—for the evil example of the scoffer had excited the whole assembly to mutual abuse and recrimination (קָלוֹץ has here this active meaning).

Pro_22:11. He that loveth with a pure heart, whose lips are gracious, the king is his friend.—Thus, without doubt correctly, Umbreit, Elster, Hitzig; for the passages Pro_13:4; Pro_13:24; Pro_14:13 present no sufficient analogy for Ewald’s interpretation of the last clause, “he is the king’s friend;” and Bertheau’s conception of the phrase “grace of lips” as a second accusative object of the verb “loveth” (“he that loveth purity of heart, and grace on his lips, the king is his friend”) has against it the decided inappropriateness of the expression “to love the grace of his lips” as conveying the idea of “cultivating a wise eloquence.” Furthermore we have to compare chiefly Pro_16:13; for it is really wise and good counsellors who are there as here designated the favorites of the king.—[Few verses in the Book of Proverbs whose reading is unquestioned have received more interpretations. In clause a “purity of heart” is made the object by almost every interpreter, instead of an adverbial adjunct as Z. makes it. The “grace of lips” in clause b, in addition to Bertheau’s construction (see above), is made a part of the subject—“to whom, or whose is grace of lips,” e.g., by De W., Ewald, K.; it is made the first part of the predicate “to him, or his is grace of lips,” e.g., by the E. V. in the margin, by H., N., S., M., W.; while the text of the E. V. makes it adverbial.—A.]

Pro_22:12. The eyes of Jehovah preserve knowledge.—i.e., secure protection to him who possesses and evinces true discernment and knowledge (an example, therefore, of the abstr. pro concreto). With clause b, furthermore, the meaning seems to correspond better which Hitzig obtains, when he, perhaps in this instance emending wisely, writes רָעֹת instead of דַּעַת: Jehovah’s eyes observe wickedness.—For the verb in clause b comp. Pro_13:6; Pro_21:12. The “words” of the false here denote his proposals or plans, the faithlessness which he devises by himself and discusses with others. [Holden thinks it necessary to render the “affairs of the transgressor.” The necessity is obviated by the above explanation.]

4. Pro_22:13-16. Of slothfulness, wantonness, folly and avarice, as further chief hinderances to the attainment of a good name.—The slothful saith: (There is) a lion without, etc.;—i.e., he has recourse to the most senseless and ludicrous excuses, if in any way he may not be obliged to go out to labor; he therefore says, e.g., a lion has stolen into the city, and may possibly destroy him in the midst of the tumult and crowd of the streets. Comp. Pro_15:19. [See critical notes for an explanation of the tense of the main verb.]

Pro_22:14. A deep pit is the mouth of the strange woman,—i.e., her seductive language; comp. Pro_2:16; Pro_5:3; Pro_6:24; Pro_7:5 sq.; and also Pro_23:27, where the harlot herself is described as a deep ditch.—He that is accursed of Jehovah.—The “cursed of Jehovah” the exact opposite of the man “blessed (בָּרוּךְ) of Jehovah,” therefore one visited by the curse of an angered God.

Pro_22:15. Foolishness is bound in the heart of the child,—i.e., it belongs to the disposition of all children, who are altogether and without exception νήπιοι,—infallibly so (comp. 1Ki_3:7), and must therefore necessarily be removed from them by the diligent employment of the “rod of correction” (comp. Pro_13:24; Pro_19:18; Pro_23:13-14). Comp. our proverb “Jugend hat kein Tugend” [Youth hath no virtue].—[Kamph., from the absence of an adversative particle before clause b, judges it better to take the first clause as conditional: “If foolishness be bound,” etc. Here is then the remedy for the supposed exigency. But this is surely needless, and vastly weakens the import of clause a, with its impressive declaration of an urgent and universal need.—A.]

Pro_22:16. One oppresseth the poor only to make him rich;—i.e., the oppression which one, perchance some rich landlord or tyrannical ruler, practises on a poor man, rouses his moral energy, and thus by means of his tireless industry and his productive labor in his vocation, brings it to pass, that he works himself out of needy circumstances into actual prosperity. On the other hand, according to clause b, all presents which one makes to an indolent rich man, prodigal, and therefore abandoned by the blessing of God, contribute nothing to stay the waste of his possessions that has once commenced. What one gives to him is drawn into the vortex of his prodigality and profligacy, and therefore is subservient, in spite of the contrary intention of the giver, only “to want,” or to the diminution of his possessions (comp. Pro_11:24).—Thus most of the recent expositors correctly explain, especially Ewald, Umbreit, Elster, Hitzig [De W., K.], while Bertheau’s conception of the passage: “He that oppresseth the poor to take for himself, giveth to a rich man [viz., himself) only to want,” approximates to the old incorrect rendering of the Vulgate, Luther, etc. See in reply Hitzig on this passage. [H., N., M., S. follow the E. V. in giving this reflexive meaning to the pronoun of clause a, while Wordsw. guardedly expresses a preference for the other view; God’s providence overrules the rich man’s rapacity, and turns obsequious liberality toward the rich against him whom it would benefit. For according to this view it is not the giver, as the E. V. suggests, but the receiver, that shall come to want. Rueetschi comes vigorously to the defence of the older explanation. The subject is then single: the rich man seeks to advance himself by oppression of the poor; he gives wrongfully to one that has, and God thwarts him. We prefer this elder exposition.—A.]

DOCTRINAL, ETHICAL, HOMILETIC AND PRACTICAL

The doctrine of the great worth of a good name forms undoubtedly the main theme of the section before us; for all that follows the introductory proposition of Pro_22:1, which is expressly shaped with reference to this theme, may be easily and without any violence regarded as a statement of the most important means or conditions to the attainment and maintenance of a good name. These conditions are given in part negatively, as not consisting in riches (Pro_22:2, comp. Pro_22:16), nor in falseness of heart (Pro_22:5), nor in scoffing and love of abuse (Pro_22:10), nor in unrighteous dealing (Pro_22:8, comp. Pro_22:12), nor in sloth and licentiousness (Pro_22:13-14). They are also given in part positively, as consisting in a genuine prudence (Pro_22:3), in humility and the fear of God (Pro_22:4), in a wise frugality and industry (Pro_22:7; Pro_22:16), in charity toward the poor (Pro_22:9), in purity of heart together with that grace of speech which rests upon it (Pro_22:11),—in a word, in all the excellent qualities as well as the inward and outward advantages to which a strict and wise training of children is able to aid the man who is naturally foolish and ignorant (Pro_22:6; Pro_22:15).

Homily on the entire section: On the great worth of a good name, and on the means to its attainment and preservation. Comp. Stöcker: Of a good name: 1) How it is to be gained (Pro_22:1-4); 2) what chief hinderances threaten the possession of it (Pro_22:5-16).—In similar style, Wohlfarth, Calmer Handb., etc.

Pro_22:1. Melanchthon: With reason dost thou say: I need a good conscience for God’s sake, but a good name for my neighbor’s sake. A good name is really a good thing well-pleasing to God, and must be esteemed and sought by us, because God would have the difference between good and evil brought to the day by the testimony of public opinion, so that accordingly those Who do right may be promoted and preserved, the unjust, on the contrary, censured, punished and destroyed. From such public witness we are to become aware of the existence of a moral law, and should reflect, that a holy God and supreme avenger of all evil lives. We must therefore strive after a good name for two reasons: 1) because God would have us regard the judgments of upright men (Sir_6:1 sq.); 2) because He would also have us serve as a good example to others (1Co_10:31 sq.; Php_4:8).—Starke: If a good name is better than riches, then it is our duty, in case of need, to defend our innocence (Amo_7:11; Joh_8:49), but no less to rescue the good name of others also (1Sa_20:31 sq.).—[Arnot: The atmosphere of a good name surrounding it imparts to real worth additional body and breadth.—Muffet: a good name maketh a man’s speeches and actions the more acceptable; it spreadeth his virtues unto his glory, and the stirring up of others; it remaineth after death; it doth good to the children of him who is well spoken of; and finally is i means of advancement.]

Pro_22:2-5. Melanchthon (on Pro_22:2.): Know that there is a Divine providence, and that no by chance but by God’s ordinance some are rich others poor. Therefore it is of moment that both walk before God according to their state and calling, that the poor therefore do not murmur against God, but humble himself under His hand and take comfort in the promises of His word (Mat_5:3),—that the rich, however, be not presumptuous, and do not set his trust on uncertain riches (1Ti_6:17), etc.—Tübingen. Bible (on the same verse):—If the rich were always humble and the poor patient, and both alike penitent, pious, loving and peaceable, the rich and poor might live happy and content together.—[R. Hall:—The rich and the poor meet together 1) in the participation of a common nature; 2) in the process of the same social economy; 3) in the house of God; 4) in the circumstances of their entrance into this world and in the circumstances of their exit out of it: 5) in the great crises of the future.—Saurin:—That diversity of condition which God hath been pleased to establish among men is perfectly consistent with equality; the splendid condition of the rich includes nothing that favors their ideas of self-preference; there is nothing in the low condition of the poor which deprives them of their real dignity or debases their intelligence formed in the image of God, etc.—See Bishop Butler’s Sermon before the Lord Mayor.—R. Hooker (on Pro_22:3):—It is nature which teacheth a wise man in fear to hide himself, but grace and faith teach him where.—Muffet:—Although God can save us only by His power, yet He will not without our own care and endeavor, nor without those means which He hath ordained to that intent and purpose].—Hasius (on Pro_22:3):—The best hiding from danger and calamity is under the wings of the Almighty (Psa_91:1 sq.).—J. Lange (on Pro_22:4):—He who would be exalted to glory, must first suffer himself to be well humbled.—(On Pro_22:6):—The ungodly finds in the path to hell nothing but thorns and snares, and yet he presses on in it! A sign of the greatness and fearfulness of the ruin of man’s sin.

Pro_22:6-13. [South (on Pro_22:6):—A sermon on the education of youth].—Starke (on Pro_22:6):—The spirits of children are like plastic wax; according as good or evil is impressed upon them will their chief inclination be a good or evil one.—On Pro_22:8):—Upon unrighteousness and ungodliness there surely follows a terrible end. But who believes it? (Psa_73:18-19).—Cramer (on Pro_22:10):—One sin ever develops itself from another. From mockery comes wrath, from wrath comes strife, from strife one comes to blows, and from blows comes reproach.—(On Pro_22:11):—A true heart and a pleasing speech are rarely found together, especially at the courts of this world’s great ones, where there is only quite too much hypocrisy and unfaithfulness to be found, hiding behind smooth words.

Pro_22:13-16. J. Lange (on Pro_22:13):—He that loveth his own soul and therefore on account of comfort and tenderness will not go forth to carry on the Lord’s work, will lose and eternally destroy his soul, Joh_7:25.—(On Pro_22:15):—God’s children must in their life have to experience sharp strokes of affliction in many forms, for, still as heretofore spiritually children, folly in many forms remains in their hearts, and the sin that yet dwells in them makes itself perceptible by frequent outbreaks.—Geier (on Pro_22:15):—With mere loving words and flattering speech can no child be happily trained; strict and wise correction must be added.—(On Pro_22:16):—Beware of all unrighteous means of becoming rich through others’ injury. Better to have little with a good conscience than great treasure with injustice!—Calwer Handb. (on Pro_22:16):—He that enriches himself on the poor, one richer than he will in turn impoverish him.—[Edwards (on Pro_22:15):—The rod of correction is proper to drive away no other foolishness than that which is of a moral nature. But how comes wickedness to be so firmly bound, and strongly fixed, in the hearts of children, if it be not there naturally ?]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

1 A good name†a is rather to be chosen than great riches, and loving favour rather than silver and gold. {loving...: or, favour is better than, etc}

BUT what is this good name, here commended as a precious jewel? Not the name, which the Babel-builders would "make to themselves." (Gen 11:4 .) Not as Absalom, who reared a pillar to "keep his name in remembrance," or rather to commemorate his shame. (2Sa 18:18 .) It is not the popular voice. So different is God’s standard from man’s, that to have "all men speak well of us," would be a bad name!†1 So apt are men to "put darkness for light; and light for darkness,"†2 that the reputation too often serves in the place of reality, the false glare for the generous principle, the shadow for the substance, the tinsel for the gold. The good name is gained by godly consistency.†3 The possessor is either unconscious of the gift, or humbled with the conviction, that it is wholly undeserved. The loving favor connected with it is often seen in early childhood.†4 It was the heavenly seal upon the Pentecostal Christians.†5 And every servant of God values it as a trust and talent for his Master’s service and glory.†6

Such is its value, that it is rather to be chosen than great riches, than silver and gold.†7 A bye-word may be attached to riches.†8 Add to which — "They fly away upon eagles’ wings."†9 But the good name "will be in everlasting remembrance."†10 And even now it brings confidence and respect.†11 It largely adds to usefulness; gives authority to reproof, counsel, and example; so that, if the world cannot love, neither can they despise. Hence the Christian obligation to be "blameless, as well as harmless, to shine as lights in the world."†12 Hence the honor of "having a good report of all men, and of the truth itself."†13 Hence the qualification for efficiency in the sacred office — "blameless, having a good report of them which are without."†14 But how often do the "dead flies" spoil "the precious ointment!" (Ecc 7:1 ; Ecc 10:1 .) Satan, when he cannot hinder the instruments, will blemish them, to give currency to error, and to stumble the ungodly and unstable. (2Sa 12:14 .)

We must not indeed overvalue man’s estimation, much less take it as the standard of our principles, or the motive of our conduct. Yet we must not on the other hand indiscreetly underrate it — ’I never thought’ — said the wise Sir M. Hale — ’that reputation was the thing primarily to be looked after in the exercise of virtue (for that were to affect the substance for the sake of the shadow); but I looked at virtue and the worth of it, as that which was the first desirable, and reputation as a handsome and useful accession to it.’†15

Some however judge — ’So long as my conscience is clear, I care not what the world think or say of me. Other consciences are not my judges.’ Now in resisting the efforts of the world to turn us aside from the path of duty, ’we may seasonably comfort ourselves in our own innocency, fly for refuge against the injuries of tongues into our own consciences, as into a castle; and there repose ourselves in security, disregarding the reproaches of evil men.’†16 But it should be our great care to stop the mouths of gainsayers; and while we count it a "very small matter to be judged of man’s judgment," most anxiously to "provide things honest, not only in the sight of the Lord, but also in the sight of men."†17

Yet precious as this blessing is, take care that it be not purchased at the expense of conscience. Far better that others should blot our name, than that we should wound our consciences. ’Two things there are,’ saith St. Augustine, ’whereof every man should be specially chary and tender — his conscience, and his credit. But that of his conscience must be his first care; this of his name and credit must be content to come in the second place. Let him first be sure to guard his conscience well; and then may he have a due regard of his name also. Let it be his first care to secure all within, by making his peace with God and in his own breast. That done — but not before — let him look abroad if he will, and cast about as well as he can, to strengthen his reputation with and before the world.’†18

But though it be true, that reputation and the affection of others are better than riches; yet must we not forget, that they may be in themselves vanity and a snare. And as seeking them is the infirmity, or rather (when made an idol) the sin of a noble mind, the most severe discipline is needed to preserve Christian simplicity and singleness. But "the honor that cometh from God only" is always safe. And that he should register a good name in the annals of the church,†19 "in the book of remembrance,†20 in the book of life"†21 — Oh! is not this infinitely above all this world’s glory?†22 And how gladly will he own these jewels at the day of his appearing!†23 How sure and glorious is his promise to his faithful servant — "I will not blot out his name out of the book of life; but I will confess his name before my Father and his angels!" (Rev 3:5 .)

Footnotes:

†a A name - meaning a good name. See Pro 18:22, n.

[The "n" above refers to a footnote found in the Text section of Pro 18:22 (see below)]

"Whoso findeth a wife findeth a good thing,† and obtaineth favour of the LORD ,,,"

That footnote reads:

Dr. Kennicott elaborately insists upon supplying the distinctive limitation from the reading of the LXX Vulgate, and some old Chaldee paraphrase. (Second Dissertation on the Hebrew Text, pp. 189-192.) But, the general term, frequently used by the wise man for the obvious limitation, sufficiently explains his meaning, Pro 15:10 ; Pro 16:10 ; Pro 22:1 ; Pro 29:4 . Ecc 7:28 . The LXX adds — ’He that casteth out a wife, casteth out good things: but he that retaineth a strange woman is foolish and ungodly.’

†1 Luk 6:26; Luk 16:15 .

†2 Isa 5:20.

†3 Heathen intelligence seemed to have some glimpse of this medium. Agesilaus - being asked how a good name was to be obtained - replied - ’By speaking the best, and doing the most upright, things.’ Socrates to the same question answered - ’By studying really to be what you wish to be accounted.’

†4 1Sa 2:26 . Luk 2:52 .

†5 Act 2:47.

†6 Neh 1:10-11. Php 2:15-16 ; Php 4:8-9 .

†7 Compare Sir 41:12 . Sir 41:15 (Note for e-Sword users: the verse to which Mr. Bridges refers is verse 12 in some translations, and verse 15 in others. Thus both are listed.)

†8 1Sa 25:3, 1Sa 25:17, 1Sa 25:25 .

†9 Pro 23:5.

†10 Luk 7:4-5. Act 9:36-39 .

†11 Gen 39:4, Gen 39:21 ; Gen 41:37 . Dan 2:48-49 ; Dan 6:1-3 .

†12 Php 2:15.

†13 3Jn 1:12 . Act 16:2 . 2Co 8:18 .

†14 1Ti 3:2, 1Ti 3:7 ; 1Ti 4:16 .

†15 The account of the Good Steward.

†16 Bp. Sanderson’s Sermon on Ecc 7:1, § (section) 30.

†17 1Co 4:3, with 2Co 8:21 . Compare 1Co 9:15 ; 2Co 11:12 ; 1Pe 2:12 .

†18 Bp. Sanderson, ut supra, § (section) 23.

†19 Mat 26:13.

†20 Mal 3:16.

†21 Php 4:3.

†22 Luk 10:20.

†23 Mal 3:17.

Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.

22:1 A wise person will never compromise his reputation in pursuit of money.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Which cometh by well doing.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

CHAPTER XXII

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 froward. Avoid suretyship. Be honest. The industrious

shall be favoured.

NOTES ON CHAP. XXII

Verse 1. A good name] שם 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." טבא toba, καλον, [Arabic] hamood, and bonum, are added by the Chaldee, Septuagint, Arabic, 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

XXII.

(1) Loving favour.—Or, favour is better than silver and gold. “Favour” may signify the grace which wins love, as well as the favour gained thereby.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

1. A good name] Heb. a name, as in Ecc_7:1. Comp. Sir_41:12 :

“Have regard to thy name;

For it continueth with thee longer than a thousand great treasures of gold.”

loving favour rather than] Or, favour is better than, A.V. and R.V. marg.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Omit “good.” The word is an insertion. To the Hebrew, “name” by itself conveyed the idea of good repute, just as “men without a name” (compare Job 30:8 margin) are those sunk in ignominy. The margin gives a preferable rendering of the second clause of this verse.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Good. Hebrew, "a name," or reputation. (Haydock) --- It is preferable to riches, but not to be compared with virtue, which is the only solid good; and even to be placed above riches, it must be well grounded. (Calmet) --- Favour with all. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

A good name, Heb. name put for good name, as Ecc 7:1, the word good being easily understood out of the next clause, in which it is expressed in the Hebrew text. A good reputation amongst wise and good men.

Is rather to be chosen than great riches; partly, because it is a most special blessing from God, being appropriated to worthy persons, whereas God commonly throws away riches upon the basest of men; partly, because it gives a man that tranquillity and satisfaction of mind, and that content and comfort in his condition, which no riches can purchase; and partly, because as it is commonly an evidence of a man’s virtue and piety, so it is accompanied with God’s love and favour, whereas riches are oft given by God in wrath, and to the hurt of the owner.

Loving favour; or, good grace or favour; a good report among men, especially among good men, and that hearty love and kindness which attends upon it.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

1. To be regarded with favour is better than silver and gold. This v. is inscribed in large letters on the walls of Manchester Exchange. Rabbi Simeon used to say: 'There are only three crowns; the crown of the Law, the crown of priesthood, and the crown of kingdom; but the crown of a good name excels them all.'

2. 'A man's a man for a' that.'

6. 'As the twig is bent so the tree's inclined.' In the way he should go] i.e. according to the position and. work to which he is destined.

8. The rod, etc.] i.e. the power of his tyranny shall vanish.

12. Read, 'The eyes of the Lord are in him that keepeth knowledge.'

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

1. A good name — Hebrew, a name which includes the idea of good, honourable; as when we say a man has made himself a name, a reputation, which, when properly viewed, is more desirable than all riches. The approbation and goodwill of a good man is preferable to silver and gold. To a young man settling out in life a good name, worthily obtained, is better than a fortune. Compare Ecc_7:1; 2Sa_8:13; also Pro_23:18-22.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

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

A good name and loving favour.

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

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

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

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

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

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

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

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

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

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

HOMILIES BY E. JOHNSON Vers. 1-16. The theme of the earlier part of the chapter may be said to be the good name: the blessings in the possession of it, and the conditions for the acquirement of it partly negatively, partly positively, described.

Vers. 1-5. The general conditions of a good name.

I WHAT DOES NOT CONSTITUTE ITS FOUNDATION.

1. Riches. (Ver. 1) Riches have their worth; reputation has its worth; but the latter is of an order altogether different from the former. The former gives a physical, the latter a moral, power. It is right that we should have regard to the opinion of good men. "An evil name shall inherit disgrace and reproach," says RAPC Sir 6:1. And we have, as Christians, clearly to think of the effect a good or evil name must have upon "them that are without". (1Co_5:12 1Co_10:31, sqq.; Php_4:8)

2. Again, poverty with a good name is infinitely preferable to riches associated with an evil character (ver. 2). It is according to general laws of providence that one is rich, the other poor. The great point is to recognize that we cannot all possess the lower good, but that the higher good is offered to all, made the duty of all to seek. Let the poor man not exaggerate the worth of riches, nor murmur against God, but humble himself under his hand, and trust the promises of his Word. (Mat_5:3) And let the rich man not put his confidence in riches, (1Ti_6:17) but lay up an inward store against the time to come. It is religion alone which solves the contradiction between riches and poverty by reducing both under the true standard of value.

II THE POSITIVE CONDITIONS OF THE GOOD NAME.

1. Prudence. (Ver. 3) To foresee evil at a distance to have a cultivated spiritual sense, analogous to the keen scent of the lower animals, that may enable us to detect the danger not apprehensible by the duller sense is necessary to our safety. And what is necessary to safety is necessary ultimately with a view to the good name. To go too near the fire may lead to the scorching of the reputation, if not to the loss of the life. To conceal ourselves beneath the wings of the Almighty and to abide in communion with God (Psa_91:1) is the best refuge from all danger.

2. Humility. (Ver. 4) He that would attain to the glory must first "know how to be abased." Clearly to recognize our position and part in life always implies humility. For it is always less and lower than that which imagination dreams. Another important lesson from this verse is that reputation and the good attached to it come through seeking something else and something better. To do our own work is really to do something that has never been attempted before. For each of us is an original, and success in that which is peculiar to us brings more honour than success in a matter of greater difficulty in which we are but imitators of others.

3. The fear of God. (Ver. 4) Religion gives reality to character. And reputation must at last rest on the presence of a reality; and those who have it not are perpetually being found out.

4. Rectitude of conduct. (Ver. 5) What pains, anxieties, what dangers, rebuffs, and disappointments, and what loss of all that makes life sweet and good, do not the dishonest in every degree incur! The path of rectitude and truth seems rugged, but roses spring up around it, so soon as we begin fairly to tread it; the way of the transgressors seems inviting, but is indeed "hard. J.

HOMILIES BY W. CLARKSON Ver. 1. Riches or reputation

Both of these things are good in their way and in their measure. They may be held together, for many wealthy men have enjoyed s good name and much "loving favour." But it is not given to all men to command both of these. A large proportion of rich men have lost their reputation for equity" and humanity by the way in which they have gained their wealth. And they must necessarily be many who are compelled to take and keep their place among the poor. But if only one of these two desirable things is open to us, we may be very well satisfied that this is not the wealth, hut the worthiness, not the full treasury, but the good name and the kind regard. For

I WEALTH IS VERY LIMITED IN ITS CAPACITIES. It is true that it commands considerable material advantages, and that it puts it in the power of its possessor to enlarge his own mind, to extend his social circle, and to multiply his usefulness. This, however, it only does as an instrument. It does not ensure any of these things. Men may possess it, and they may, as very many of them do, altogether neglect to avail themselves of the opportunity. It does not even dispose men to do these wise things; it is as likely as not to allure them in other and even contrary directions. The power of mere wealth, apart from the character of its owner, is very much slighter than it seems. It only really secures bodily comforts and the means of advancement.

1. It does not center even happiness, for mere jollity or transient excitement is not happiness.

2. It does not supply knowledge, much less capacity, and still less wisdom.

3. It does not provide the friendship which is worthy of the name, for no man who respects himself will be the friend of the rich simply because he is rich. We do not love a man because he has a large account at his bank.

4. It does not include the possession of any estimable moral qualities, nor, therefore, the favour of God. moreover

II WEALTH HAS ITS SERIOUS DRAWBACKS.

1. It involves heavy burdens, great anxieties lest it should be lost.

2. It entails the most serious responsibility, lest its misuse or its non use should bring down the weighty condemnation of God. (Mat_25:26)

3. It tempts to a dishonourable and degrading self indulgence; also to a cynical and guilty contempt of the poor and lowly.

III A GOOD REPUTATION INCLUDES OR IMPLIES THE BEST THINGS. Of course, men may acquire a fair name and even loving favour by very superficial qualities; but if they do, it is usually but short-lived. It breaks down under the weight of hard fact and accumulated experience. The good name which Solomon is thinking or, and which is the only thing of the kind worth pursuing, is that which is built upon or which springs from a sound character. It therefore implies the possession of uprightness, of purity, of truthfulness, of kindness, of reverence; and it therefore implies the possession of piety and the favour of God.

IV A GOOD REPUTATION IS A SOURCE OF TRUE AND PURE SATISFACTION.

1. It satisfies our self-respect; for we tightly wish to enjoy the intelligent esteem of our neighbours. We are rightly troubled when we lose it; we are justified in our satisfaction that we possess it. It is a pure and lasting gratification.

2. It satisfies our affections. To have the "loving favour" of men is to have much true gladness of heart.

V A GOOD REPUTATION IS A SOURCE OF MUCH POWER. While the bad rich man is steadily declining in his command, his humbler neighbour, who is esteemed for his wisdom and his worth, is gaining an influence for good with every passing year. C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

favour - A good report among men, especially good men, and that hearty kindness which attends it.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Pro 21:1

1 A good name has the preference above great riches;

For more than silver and gold is grace.

The proverb is constructed chiastically; the commencing word נבחר (cf. Pro 21:3), and the concluding word טוב, are the parallel predicates; rightly, none of the old translators have been misled to take together חן טוב, after the analogy of שׂכל טוב, Pro 3:14; Pro 13:15. שׁם also does not need טוב for nearer determination; the more modern idiom uses שׁם טוב,

(Note: e.g., Aboth iv. 17: there are three crowns: the crown of the Tra, the crown of the priesthood, and the crown of royalty; but כתר שׁם טוב, the crown of a good name, excels them all.)

the more ancient uses שׁם alone (e.g., Ecc 7:1), in the sense of ὄνομα καλόν (thus here lxx); for being well known (renowned) is equivalent to a name, and the contrary to being nameless (Job 30:8); to make oneself a name, is equivalent to build a monument in honour of oneself; possibly the derivation of the word from שׁמה, to be high, prominent, known, may have contributed to this meaning of the word sensu eximio, for שׁם has the same root word as שׁמים. Luther translates שׁם by Das Gercht [rumour, fame], in the same pregnant sense; even to the present day, renom, recomme, riputazione, and the like, are thus used. The parallel חן signifies grace and favour (being beloved); grace, which brings favour (Pro 11:16); and favour, which is the consequence of a graceful appearance, courtesy, and demeanour (e.g., Est 2:15).

Pro 22:2

2 The rich and the poor meet together;

The creator of them all is Jahve.

From this, that God made them all, i.e., rich and poor in the totality of their individuals, it follows that the meeting together is His will and His ordinance; they shall in life push one against another, and for what other purpose than that this relationship of mutual intercourse should be a school of virtue: the poor shall not envy the rich (Pro 3:31), and the rich shall not despise the poor, who has the same God and Father as himself (Pro 14:31; Pro 17:5; Pro 31:15); they shall remain conscious of this, that the intermingling of the diversities of station is for this end, that the lowly should serve the exalted, and the exalted should serve the lowly. Pro 29:13 is a variation; there also for both, but particularly for the rich, lies in the proverb a solemn warning.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

CHAPTER 22 Instructions Continued

Better than great riches, better than silver and gold is a name and loving favor. If a person has riches and a bad name and is not well thought of, he is less honorable than the poor man who has a name and good reputation. In Ecclesiastes, Solomon says: “A good name is better than precious ointment” Ecc 7:11). The third verse has a wise message: “The prudent man foreseeth the evil and hideth himself, but the simple pass on, and suffer for it.” The Lord has revealed in His Word the evil which is in store for the sinner and the impenitent. He also has prepared a hiding place, an ark of safety, in His Son, our Lord. The prudent believeth the Word and flees to the refuge; the simple, the unbelieving, pass on and suffer for it when the evil comes. Humility and the fear of the Lord has a reward, while thorns and snares are in the way of the froward. sowing and reaping is found in Pro 22:8 and Pro 22:9. He that soweth iniquity reaps vanity, or calamity; he that has a bountiful eye, who looks upon the poor and needy with kindness and supplies their wants reaps blessing. In Pro 22:11 we read, “He that loveth pureness of heart, for the grace of his lips the king shall be hisfriend.” In such, whose hearts are pure and whose words are gracious, the Lord, the King, delights.

Beginning with Pro 22:18 we find another call to hear, and to apply the heart to His knowledge: “For it is a pleasant thing if thou keep them within thee, they shall withal be fitted in thy lips. That thy trust may be in the LORD, I have made known to thee this day, even to thee.” This is the personal message to Solomon by the Lord, heeded by him for many years and finally disobeyed.

The proverb of Pro 22:28: “Remove not the ancient landmarks, which thy father has set,” is a restatement of Deu 19:14. It is repeated in Pro 23:10. In Job 24:2 we read “Some remove the landmarks.” These landmarks were for Israel sacred things, for their possessions were staked off according to the Lord’s will; to meddle with them was a transgression. While Israel, God’s earthly people had landmarks, God’s heavenly people also has landmarks of the heavenly realm, the blessed doctrines of the Word of God, which constitute the faith once and for all delivered unto the saints. And how man removes these landmarks in our day! How true it is, “Some remove the landmarks,” that which our fathers cherished, believed and trusted in. The rationalist, the ritualist and the delusionist do it constantly and thus destroy the foundation upon which everything rests.

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

v. 1. A good name is rather to be chosen than great riches, it is much more precious, Ecc 7:1, and loving favor rather than silver and gold, that is, the kind regard of the wise and good is to be preferred to all outward possessions.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Pro 22:2

The text reminds us that all mankind are alike in their origin. Moreover, the souls of all alike are equally precious in His sight, who is no respecter of persons; so precious that for all alike He has shed His own blood; and all shall stand before Him at last as equal, to be judged alike. How is it, then, that He allows this strange disparity at present to divide them, placing, as it would seem, both the one class and the other in a situation of great temptation, from the very fact of the one’s want and the other’s superfluity? All that we can do is reverently to adore these traces of wisdom and goodness which God has allowed to be visible, and such traces are not wanting in this strange phenomenon of rich and poor.

I. The poverty of the poor is a blessing to themselves. (1) They are, by their very situation, under the especial care of the Good Shepherd. (2) Their poverty is a great assistance to them in keeping their hearts humble.

II. The poverty of the poor is a blessing to the rich. (1) They teach the rich sympathy. (2) They arc an outward visible sign; established on earth by God Himself to teach the rich the nothingness of all worldly goods.

III. If the poor are to fulfil for us either of these great purposes for which God has ordained that they shall always exist amongst us, we must diligently cherish towards them a kind and friendly spirit.

A. C. Tait, Lessons for School Life, p. 142.

I. "The Lord is the Maker of them all." The God who creates light and darkness has created the happy and the wretched; there is no escape from this, if we believe in God at all. He cannot have created the human race and then have left it alone to rush into a social chaos and confusion of itself. There is not a smile on any face, but the light of God is reflected in it; there is not a sigh or a tear but is noted in His book. There is a great mystery in evil and suffering, but not, therefore, a great injustice. Signs enough break through the darkness that encompasses us to prove that God is full of love, and the more we live to Him shall we discern them. If the Divine providence looked only to the present life, then bodily want must be an absolute evil; but since there are two lives—since there is a short life and also an eternal; since there are two parts of human nature, the perishing body and the immortal soul—it is impossible for us to judge of the real character or temper of bodily suffering till we can know how it affects the higher part of us and our everlasting interests. Meantime, we believe that the hand of God is upon all them for good that seek Him; though He gives grief, yet will He have compassion, according to the multitude of His mercies.

II. Read by the light of the gospel, the text puts on another meaning. The rich and poor are brethren. The feelings and interests which they have in common are far more weighty than those outward circumstances that divide them. In the pages of the New Testament we read a recognition of the rights of the poor. Rich and poor are equal when they stand at the foot of the Redeemer’s Cross, craving pardon for their sins; seeking His righteousness to cover their uncleanness. They are equal when they come before God to worship. They are equal when both shall stand before the judgment-seat of the Lord, to give an account of all things done in the body.

Archbishop Thomson, Penny Pulpit, No. 3,253.

References: Pro 22:2.—C. Kingsley, All Saints’ Day and Other Sermons, p. 397; W. Arnot, Laws from Heaven, 2nd series, p. 200; R. Harvey, Christian World Pulpit, vol. i., p. 532.

Pro 22:3

One main element of safety is a just estimate of danger. He who foresees the evil hides himself until it pass; and he who so hides himself escapes the storm which lays lofty rashness low.

I. In the ordinary business of life there are evils which may be foreseen by the prudent, and places of shelter in which he may safely lie. A disciple who has his heart in heaven should beware of fretting because his hands are full all day long with earthly business. Labour, when the Lord appoints it for His people, is a strong wall built round them to keep dangerous enemies out.

II. Evils lie before us in the region of practical morality—evils for which the prudent keep a sharp look-out. A strong tower of defence, from which all the fiery darts of the wicked will harmlessly rebound, is that name of the Lord into which the righteous run. All the power of the world and its god can neither drive a refugee forth from that hiding-place, nor hurt him within it.

III. But the greatest evils lie in the world to come, and only the eye of faith can foresee them. To be caught by death unready and placed before the judgment-seat without a plea, and then cast out for ever, are evils so great that in their presence all others disappear like stars in the glare of day. But great though they are, the prudent may foresee, and the trustful prevent them. There is a refuge, but its gate opens into time. If the prudent do not enter now, the simple will knock in vain at the closed door when he has passed on into eternity without any part in Christ.

W. Arnot, Laws from Heaven, 2nd series, p. 205.

Reference: Pro 22:4.— J. E. Vaux, Sermon Notes, 2nd series, p. 64.

Pro 22:6

It is well to remember the general truth that all life can be trained. Dead substances cannot be trained. The higher you rise in the scale of life the more wide is the scope and the possibility of training. (2) Children are not only capable of training, but they will be trained in spite of us. And if we do not take them in hand, and with a very definite end in view, which we pursue with inflexible purpose and unflagging constancy—an end not lower than heaven, not narrower than eternity, and not meaner than their salvation—another process will assuredly be going on which will ere long fill us with dismay. We must know that children are always at school, even when they seem to be away from it. What is meant by training up a child in the way he should go? It may be said to consist in four things—true teaching, discipline, example, and prayer.

I. True teaching, or, if you will, the teaching of the truth which concerns it, in its relations to God and man. Store children’s minds with truth. Let them know all that it is right to do, both with respect to God and man, that they be not destroyed for lack of knowledge.

II. Example. To tell a child what is to be done is a very valuable thing, but to show how it is done is far more valuable. The precept is then seen to be more than a merely cold and perhaps impracticable injunction. The power of one’s example is the power of character.

III. Prayer. You are not left to this work alone. There is none in which you may more certainly calculate on the help of God, if you seek it, than in the endeavour to guide your children in the way that leads to heaven. He Himself is concerned for the welfare of your children. They are His gifts to you, and are meant to be, not curses, but blessings. He may seem for a season to delay His answers, but even while He delays He may be, in fact, working out the very results you have so earnestly sought.

E. Mellor, The Hem of Christ’s Garment, p. 52.

References: Pro 22:6.—Preacher’s Monthly, vol. iv., p. 248; E. Blencowe, Plain Sermons to a Country Congregation, 2nd series, p. 268; W. Arnot, Laws from Heaven, 2nd series, p. 209; C. J. Vaughan, Memorials of Harrow Sundays, p. 210.

Pro 22:7

Consider the reasons of this alleged superiority, why it should be "more blessed to give than to receive," why "the rich ruleth over the poor, and the borrower is servant to the lender."

I. The first reason is found in the resemblance which is thus acquired to our Redeemer and Creator. Might it not almost be said of the Creator that He gives everything and receives nothing; that He is always the lender and never the borrower? Or, again, if our thoughts be turned on the "one Mediator between God and man," was not the whole of Christ’s vicarious obedience one continued course of giving rather than receiving? If it be the very summit of Christian perfection to be conformed to the image of the Redeemer, is there not more of this conformity in giving than receiving?

II. The giver or the lender has necessarily an advantage over the receiver or the borrower, and the having this advantage quite explains how the one is "servant to the other."

III. We find another proof of this position in what we may call the reflex character of benevolence, which causes whatever is bestowed to return to us tenfold. If God hath determined, out of His infinite lovingkindness, that not even a cup of cold water given in the name of a disciple shall lose, though it could not claim, a reward, it must necessarily be more blessed to be the lender than the borrower, inasmuch as whatever is bestowed, whether it be time, or counsel, or wealth, or labour, or experience, shall come back to ourselves abundantly multiplied.

H. Melvill, Penny Pulpit, No. 2,338.

References: Pro 22:7.—W. Arnot, Laws from Heaven, 2nd series, p. 225. Pro 22:7-16.—R. Wardlaw, Lectures on Proverbs, vol. iii., p. 40. Pro 22:11.—J. E. Vaux, Sermon Notes, 1st series, p. 16. Pro 22:17-29.—R. Wardlaw, Lectures on Proverbs, vol. iii., p. 53. Pro 22:13.—Spurgeon, Sermons, vol. xxviii., No. 1670. Pro 22:22, Pro 22:23.—W. Arnot, Laws from Heaven, 2nd series, p. 244.

Pro 22:28

It cannot but be perplexing in the extreme, to devout and moderately thoughtful minds, to find how constantly we catch new theories of what we had once felt to be fixed and immutable truth. Men extinguish the fair lights which the Divine hand has kindled, and set up lurid flames and beacons of their own. But as surely as you follow the one, so surely shall you find yourself among the breakers,—the breakers of controversy, doubt, and haply of despair; while, following the other, the voyage shall be prosperous and serene, under the command of the great Pilot who "holds the winds in His fist, and the waters in the hollow of His hand."

I. "Our fathers trusted in Thee and were helped." Apostles, fathers, and old sires, who held fast the form of sound words, have set their sign upon the landmark which they believed to be of God. We are not going to lay down the rule that you and I are bound to believe everything that our fathers believed, or that a man’s creed and faith is to be hereditary, and handed down unchanged to his posterity. But, when we recollect the firmness with which the old men clung to the broad doctrines of the gospel, and the strength they gathered, and the rest and peace and joy of soul they drank from them as from a crystal spring, these memories ought to check that mania for fashionable doubting which is so rife amongst us now, and lead us to cherish with some reverence the intimations of the past.

II. We live in a novelty-loving age, and men make novelties in creeds, just as they would make new things in dress. But while, in one grand sense, it is true that when we pass beyond these lower scenes old things shall pass away, and all things shall become new, it is also true in another, and perhaps a subtler, sense, that new things shall pass away, and all things shall become old. The novelty of the regenerated life shall be evolved out of the antiquity of the old landmarks. "Where is the wise? Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? "Forsake not your first love. Take the quiet place of the disciple at the feet of Him who is the Light of the world.

A. Mursell, Lights and Landmarks, p. 1.

Pro 22:29

(with Rom 12:8; 1Sa 2:30)

I. The Bible always recognises a basis of character which is found in the natural endowments of a man. The Bible does not glorify men because of beauty and strength, because of great mental parts, powers of reason or imagination; but it never hesitates to speak of these as parts of the perfectness of life, as conditions and qualities which by proper use and right direction may be turned to the good of men and the glory of God.

II. According to the teaching of the Bible, there must be the diligent use of these natural powers. Simply for man to possess certain capacities and faculties, physical and mental, is not sufficient. He has to discipline and practise, develop and perfect, them. The stigma of folly and the terror of ruin alike are declared against that man who is careless and uncertain, who heeds not the opportunities which are presented to him, and lets the precious moments of life fly by while his powers are undisciplined and his God is unserved.

III. The diligence of life must, according to the Scripture ideal, be accompanied by the virtues and purities of a moral self-restraint.

IV. The ideal man of the Scriptures is to be inspired by a sense of the Divine presence and power.

L. D. Bevan, Christian World Pulpit, vol. xxiii., p. 168.

References: Pro 22:29,—Preacher’s Monthly,vol. ii., p. 468. Pro 23:1-3.—W. Arnot, Laws from Heaven, 2nd series, p. 237. Pro 23:1-11.—R. Wardlaw, Lectures on Proverbs, vol. iii., p. 70.

The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.

A good name is to be chosen over great riches

These words can be translated in active form. AT: "A person should choose a good name rather than great riches" (See: Active or Passive)

A good name

"To have others think that one is a good person"

have this in common

"are alike in one way" or "are the same in this way"

translationWords

name

favor

silver

gold

Yahweh

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

A name is chosen A good name above great wealth.

good favor over silver and gold Good favor is chosen.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.