---
title: "Clarke"
description: "Verse Proverbs 22:1. 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;\" \"hi"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/proverbs/22"
---

Verse [Proverbs 22:1](../../../kjv/proverbs/22/1). ***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.

Verse [Proverbs 22:2](../../../kjv/proverbs/22/2). ***The rich and poor meet together*** — עשיר *ashir* the *opulent*, whether in money, land, or property; רש *rash*, the man that is destitute of these, and lives by his labour, whether a handicraftsman, or one that tills the ground. In the order of God, the rich and the poor live together, and are mutually helpful to each other. Without the *poor*, the *rich* could not be supplied with the articles which they consume; for the poor include all the labouring classes of society: and without the *rich*, the *poor* could get no *vent* for the *produce* of their *laborer*, nor, in many cases, *labour* itself. The *poor* have more *time* to labour than the mere necessaries of life require; their *extra* time is employed in providing a multitude of things which are called the *superfluities* of life, and which the *rich* especially consume. *All* the *poor man's* *time* is thus employed; and he is *paid* for his *extra labour* by the rich. The *rich* should not despise the *poor*, without whom he can neither have his *comforts*, nor *maintain* his *state*. The poor should not *envy* the *rich*, without whom he could neither get employment, nor the *necessaries of life*.
***The Lord*****is*****the Maker of them all.*** — Both the *states* are in the order of God's *providence*, and both are *equally* important in his sight. Merely considered as *men*, God loves the *simple artificer* or *labourer* as much as he does the *king*; though the *office* of the latter, because of its entering into the plan of his government of the world, is of infinitely greatly consequence than the *trade* of the *poor artificer*. Neither should *despise* the *other*; neither should *envy* the *other*. Both are useful; both important; both absolutely necessary to *each other's welfare* and *support*; and both are accountable to God for the *manner* in which they acquit themselves in those *duties of life* which God has respectively assigned them. The *abject poor* - those who are destitute of *health* and the *means of life* - God in effect lays at the *rich man's door*, that by his *superfluities* they may be supported. How wise is that ordinance which has made the *rich* and the *poor*! Pity it were not better understood!

Verse [Proverbs 22:3](../../../kjv/proverbs/22/3). ***A prudent*****man*****foreseeth the evil*** — God in mercy has denied man the knowledge of futurity; but in its place he has given him *hope* and *prudence*. By *hope* he is continually expecting and anticipating *good*; by *prudence* he derives and employs *means* to secure it. His *experience* shows him that there are many *natural* *evils* in a current state, the course of which he can neither stem nor divert: *prudence* shows him beforehand the means he may use to step out of their way, and *hide* himself. The *simple*-the inexperienced, headstrong, giddy, and foolish - rush on in the *career of hope*, without *prudence* to regulate, chastise, and guide it; thus they commit many faults, make many miscarriages, and suffer often in consequence; and the commission of crimes leads to punishment.

Verse [Proverbs 22:5](../../../kjv/proverbs/22/5). ***Thorns*****and*****snares*** — Various difficulties, trials, and sufferings.

Verse [Proverbs 22:6](../../../kjv/proverbs/22/6). ***Train up a child in the way he should go*** — The Hebrew of this clause is curious: חנך לנער על פי דרכו *chanoch lannaar al pi* *darco*, "Initiate the child at the opening (the mouth) of his path." When he comes to the *opening of the way of life*, being able to walk alone, and to choose; stop at this entrance, and begin a series of instructions, how he is to conduct himself in every *step* he takes. Show him the *duties*, the *dangers*, and the *blessings* of the path; give him directions *how* to *perform* the *duties*, how to *escape* the *dangers*, and how to *secure* the *blessings*, which all lie before him. Fix these on his mind by *daily inculcation*, till their *impression* is become *indelible*; then lead him to *practice* by slow and almost imperceptible degrees, till each *indelible impression* becomes a *strongly radicated habit*. Beg incessantly the blessing of God on all this teaching and discipline; and then you have obeyed the injunction of the wisest of men. Nor is there any likelihood that such *impressions* shall ever be effaced, or that such *habits* shall ever be destroyed.
חנך chanac, which we translate *train up* or *initiate*, signifies also *dedicate*; and is often used for the *consecrating* any thing, house, or person, to the service of God. *Dedicate*, therefore, in the first instance, your *child* to *God*; and *nurse,* *teach*, and *discipline* him as God's child, whom he has intrusted to your care. These things observed, and illustrated by your own conduct, the child (you have God's word for it) will never depart from the path of life. *Coverdale* translates the passage thus: "Yf thou teachest a childe what waye he shoulde go, he shall not leave it when he is olde." *Coverdale's* Bible, for generally giving the *true sense* of a passage, and in *elegant language* for the time, has no equal in any of the translations which have followed since. HORACE'S maxim is nearly like that of Solomon: -
From *pure instruction quaff the words of truth*:
The *odours* of the wine that *first* shall stain
The *virgin vessel*, it shall *long retain*."
FRANCIS.

Verse [Proverbs 22:7](../../../kjv/proverbs/22/7). ***The rich ruleth over the poor*** — So it is in the order of God, and may be a blessing to *both*.

Verse [Proverbs 22:8](../../../kjv/proverbs/22/8). ***He that soweth iniquity*** — The *crop* must be according to the *seed*. If a man sow *thistle seed*, is it likely he shall reap *wheat*? If he sow to the *flesh*, shall he not of the flesh reap *destruction*?

Verse [Proverbs 22:9](../../../kjv/proverbs/22/9). ***A bountiful eye*** — One that disposes him to help all that he sees to be in want; the *bountiful eye* means the *bountiful* *heart*; for the *heart* looks through the *eye*. The *merciful heart,* even when the *hand* has little or nothing to give, shall be blessed of the Lord.

Verse [Proverbs 22:11](../../../kjv/proverbs/22/11). ***He that loveth pureness of heart*** — Who aims to be what God would have him to be - *the King* of kings *shall be his Friend*. There is no class of men that value *uprightness* more than *kings*; as none stand so much in need of it in their *servants*.

Verse [Proverbs 22:12](../../../kjv/proverbs/22/12). ***The eyes of the Lord***- (the Divine providence)*******preserve**********knowledge*** — This providence has been wonderfully manifested in *preserving the sacred oracles*, and in *preserving many ancient* *authors*, which have been of great use to the *civil interests of* *man*.

Verse [Proverbs 22:13](../../../kjv/proverbs/22/13). ***The slothful*****man*****saith*****, There is*****a lion without*** — But *why* does he say so? Because he is a *slothful* man. Remove his slothfulness, and these imaginary difficulties and dangers will be no more. He will not *go abroad* to *work* in the fields, because he thinks there is a *lion* in the *way*; he will not *go out* into the *town* for employment, as he fears to be *assassinated* in the *streets*! From both these circumstances he seeks total cessation from *activity*.

Verse [Proverbs 22:14](../../../kjv/proverbs/22/14). ***The mouth of strange women*****is*****a deep pit*** — In [Proverbs 23:27](../../../kjv/proverbs/23/27), he says, A *whore* is a DEEP DITCH:, and a *strange woman* is a NARROW PIT. The allusions in these *three* places are too plain to be misunderstood. Virgil's hell has been adduced in illustration: -
*Jupiter, aut ardens evexit ad aethera virtus*,
Dis geniti potuere.
VIRG. *AEn*. lib. vi., ver. 125.

"O glorious prince of brave Anchises' line!
Great godlike hero! sprung from seed divine,
*Smooth lies the road to Pluto's gloomy shade*;
And *hell's black gates* for ever *stand display'd*:
But 'tis a long unconquerable pain,
To climb to these *ethereal realms* again.
The choice-selected few, whom favouring Jove,
Or their own virtue, rais'd to heaven above,
From these *dark realms emerged again to day*;
The *mighty sons of gods*, and only *they*.
PITT.

Verse [Proverbs 22:16](../../../kjv/proverbs/22/16). ***He that oppresseth the poor*** — He who, in order to obtain the favour of the *rich* and *great*, either *robs* or *cheats* the *poor*, to make those men *presents*; or gives *in presents* to them, for the sake of *honour* and *reputation*, what he should have given to the *poor, shall surely* come to *want*.

Verse [Proverbs 22:17](../../../kjv/proverbs/22/17). ***Bow down thine ear*** — From this to the end of [Proverbs 22:21](../../../kjv/proverbs/22/21) are contained, not *proverbs*, but *directions* how to *profit* by that which *wisdom* has already delivered; the *nature* of the *instruction*, and the end for which it was given.
I shall give a paraphrase of this very important passage: -
I. Solomon addresses his pupils on the use of his past teachings. See on [Proverbs 22:6](../../../kjv/proverbs/22/6).
1. The *wise* man speaks; and all his *words*, not merely his *sentiments*, are to be carefully heard.
2. He speaks *knowledge*- gives *doctrines* true in themselves, and confirmed by *observation* and *experience*.
3. These are to be *heard* with *humility* and deep *attention*: "Bow down thine ear."
4. They must not only be *heard*, but *meditated* and *pondered*: "Apply thine heart to my knowledge."

Verse [Proverbs 22:18](../../../kjv/proverbs/22/18). ***For*****it is*****a pleasant thing if thou keep them within**********thee*** —
II. The pleasure and profit which may be derived from an attentive hearing.
1. They should be *laid up in the heart*- stored, treasured up *within thee*.
2. This will yield high *satisfaction* and *happiness* to the soul: "For *it is* a pleasant thing if thou keep them within thee."
3. The man who thus attends to the teachings of wisdom shall gain an *experimental* knowledge of them, so as to be able to speak of them *suitably, pertinently* and *persuasively*. "They shall withal be fitted in thy lips."

Verse [Proverbs 22:19](../../../kjv/proverbs/22/19). ***That thy trust may be in the Lord, I have made known,*** *c.*]
III. The END for which the wise man gives these instructions: -
1. "That thy trust may be in the Lord." That thou mayest acknowledge HIM as the *Fountain* of all good and refer every thing to *him*.
2. That this end may be *accomplished*, the instructions are *specific* and *particular*: "I have made known to thee, even to thee."
3. And this has not only been done in times past, "I have made known:" but even in the *present*, "I have made known this day!"
IV. An *appeal* is made to the person himself relative to the *matter* and *importance* of the teaching.
1. "Have I not written to thee excellent things;" שלשים *shalishim*, literally *threefold, thrice*, in *three different ways*; which some think refers to his three books: -
1. *Canticles*.
2. *Koheleth*, or Ecclesiastes. And
3. *Proverbs*.
Others, understanding it of the voice of Divine wisdom, suppose the *three* grand divisions of the sacred oracles are intended; viz.,
1. The *Law*;
2. The *Prophets*; and
3. The *Hagiographa*.
And others interpret it of the *three* grand intellectual sciences: -
1. *Morality*, or *Ethics*.
2. *Natural Philosophy*, or *Physics*.
3. *Theology*, or the science of *Divine things* as reported in the Scriptures.
But Solomon's books of *Natural Philosophy* are lost.
And lastly, some of the *rabbins* and some Christians find in these *shalishim* the *three senses* of Scripture: 1. *Literal*; 2. *Figurative*; and 3. *Allegorical*.
After all, as we know the term *thrice* was used as the term *seven*, a *certain* number for an *uncertain*, (see [Amos 1:11](../../../kjv/amos/1/11); [2 Corinthians 12:8](../../../kjv/2-corinthians/12/8),) it *may* mean no more here than, *I have written to thee often*. But perhaps it is safer to apply it to the *Scriptures*, and the excellent *doctrines* they contain: for שלשים *shalishim* signifies also *excellent, princely things*; things which become a *king* to *speak*. Indeed, it would not be difficult to prove that there is not one important *art* or *science* which is not alluded to in the Holy Scriptures, and used to illustrate and inculcate heavenly truths.
2. These *excellent, princely*, or *threefold teachings*, consist of two grand parts:
1. COUNSELS, מעצות *moetsoth*, from יוץ *yaats*, to give *advice, counsel*, or *information*. These (1) show thee what thou shouldst *know*; and (2) *advise* thee what thou shouldst do.
2. KNOWLEDGE, דעת *daath*, from ידע *yada*, to *perceive*, or *feel* by means of the senses and *internal perception*; viz., what should be *felt, experienced, known to be true by mental* *perception*, and by their *influence* on the *heart* and *affections.*
V. All this is done to give the pupil the *fullest satisfaction*, and most plenary *evidence* concerning the *truths* of God.

Verse [Proverbs 22:21](../../../kjv/proverbs/22/21). ***That I might make thee know the certainty of the words**********of truth*** —
1. These are words or doctrines of *truth*:
1) They are true in themselves.
2) Come from the God of truth.
3) Are truly *fulfilled* to all that believe.
2. These words of truth are certain, קשט *koshet*, they are not of dubious or difficult interpretation; they *point directly* to the great end for which God gave them; they *promise*, and they are *fulfilled*. He who pleads them by faith, receives their *accomplishment* in the spirit and power of Divine love. The Scriptures, as far as they concern the salvation of the soul, are to be *experimentally* understood; and, by this experimental knowledge, every believer has the *witness in himself*, and knows the *certainty* of the words of truth.
VI. What we know ourselves to be true, and of infinite importance to the welfare of men in general, we should carefully proclaim and witness, that they also may believe.
***That thou mightest answer the words of truth*** —
1. When the doctrine of salvation is preached, there will be many *inquirers*. What is this doctrine? Have any persons received these blessings-the remission of sins, witness of the Holy Spirit, purification of the heart, c., &c.? *Who* are they? What are the collateral arguments that prove these things, and show us that you have not misapprehended the meaning of these Scriptures?
2. Inquiries of this kind should meet with the *speediest* and most distinct *answers* and the doctrines of *truth* should be *supported* and *illustrated* with the *words of truth*. "That thou mightest answer the words of truth to them that send unto thee."

Verse [Proverbs 22:22](../../../kjv/proverbs/22/22). ***Neither oppress the afflicted in the gate*** — In judgment let the poor have a fair hearing; and let him not be borne down because he is *poor*. The reader has often seen that courts of justice were held at the *gates* of cities in the East.

Verse [Proverbs 22:23](../../../kjv/proverbs/22/23). ***For the Lord will plead their cause*** — Wo therefore to them that oppress them, for they will have *God*, not the *poor*, to deal with.

Verse [Proverbs 22:24](../../../kjv/proverbs/22/24). ***Make no friendship with an angry man*** — *Spirit* has a wonderful and unaccountable influence upon *spirit*. From those with whom we associate we acquire habits, and learn *their ways*, imbibe their *spirit*, show their *tempers* and walk in their *steps*. We cannot be too choice of our *company*, for we may soon *learn ways* that will *be a snare to our soul*.

Verse [Proverbs 22:26](../../../kjv/proverbs/22/26). ***That strike hands*** — See on the parallel texts in the margin.

Verse [Proverbs 22:27](../../../kjv/proverbs/22/27). ***If thou hast nothing to pay*** — Should any man give security for more than he is *worth*? If he does, is it not a fraud on the very face of the transaction?
***Why should he take away thy bed from under thee?*** — The *creditor* will not pursue the *debtor* whom he knows to be worth nothing; but he will sue the *bail* or *bondsman*. And why shouldst thou put thyself in such circumstances as to expose thyself to the loss even of thy bed?

Verse [Proverbs 22:28](../../../kjv/proverbs/22/28). ***Remove not the ancient landmark*** — Do not take the advantage, in ploughing or breaking up a field contiguous to that of thy neighbour, to set the dividing stones *farther* into his *field* that thou mayest *enlarge thy own*. Take not what is not *thy* *own* in any case. Let all ancient *divisions*, and the *usages* connected with them, be held sacred. Bring in no new *dogmas*, nor *rites*, nor *ceremonies*, into *religion*, or the worship of God, that are not clearly laid down in the *sacred writings*. "Stand in the way; and see, and ask for the old paths, which is the good way, and walk therein; and ye shall find rest for your souls;" [Jeremiah 6:16](../../../kjv/jeremiah/6/16). But if any *Church* have lost sight of the *genuine doctrines* of the Gospel, calling them back to these is not *removing the ancient landmarks*, as some have falsely asserted. God gave a law against removing the ancient landmarks, by which the inheritances of tribes and families were distinguished. See [Deuteronomy 19:14](../../../kjv/deuteronomy/19/14), from which these words of Solomon appear to be taken.
Even among the *heathens* the *landmark* was sacred; so sacred that they made a *deity* of it. *Terminus* signifies the *stone* or *post* that served as a *landmark*. And *Terminus* was reputed a *god*, and had offerings made to him. Hence OVID: -
Tu quoque sacrorum, Termine, finis eras.
FAST. lib. i., ver. 50.

Nox ubi transierit, solito celebratur honore,
Separat indicio qui Deus arva suo.
Termine, sive lapis, sive es defossus in agro
Stipes, ab antiquis sic quoque Numen habes.
Te duo diversa domini pro parte coronant;
Binaque serta tibi, binaque liba ferunt.----
Conveniunt, celebrantque dapes vicinia simplex;
Et cantant laudes, Termine sancte, tuas.
Tu populos, urbesque, et regna ingentia finis:
Omnis erit, sine te, litigiosus ager.
FAST. lib. ii., ver. 639.

Here we find the owners of both fields bringing each his *garland* and *libation* to the honour of this god. They sung its *praises*, put on its top a *chaplet of flowers, poured out* the *libation* before it; and the inhabitants of the *country* held a *festival* in its honour. It was, in short, celebrated as the *preserver* of the *bounds* and territorial rights of tribes, cities, and whole kingdoms; and without its testimony and evidence, every field would have been a subject of litigation.

Verse [Proverbs 22:29](../../../kjv/proverbs/22/29). ***He shalt not stand before mean men.*** — חשכים *chashukkim,* *dark* or *obscure persons*; men of no repute. *Na he schal ben before* *un-noble men*. - Old MS. Bible. "Not amonge the symple people." - *Coverdale*.
The general meaning of the proverb is, "Every diligent, active man, shall be at once independent and respectable."

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