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Proverbs 22

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

The rich and the poor meet together; the LORD is the Maker of them all.

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

The reward for humility and fear of the LORD is riches and honor and life.

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

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

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

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

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

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

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

The eyes of the LORD keep watch over knowledge, but he overthrows the words of the traitor.

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

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

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

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

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

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

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

Have I not written for you thirty sayings of counsel and knowledge,

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

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

for the LORD will plead their cause and rob of life those who rob them.

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

lest you learn his ways and entangle yourself in a snare.

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

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

Do not move the ancient landmark that your fathers have set.

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

Scripture quotations marked “ESV” are from the ESV® Bible (The Holy Bible, English Standard Version®), © 2001 by Crossway. Used by permission. All rights reserved.

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Proverbs 22

Chapter 22 concludes the first Solomonic collection (10:1-22:16) with counsel on various matters including reputation, prudence, child-rearing, and associating with the wrathful, then introduces the section "Words of the Wise" (22:17-24:34) with a new style and approach. The chapter opens by asserting that a good name is more desirable than great wealth and that the rich and poor meet together with the LORD as maker of them all, recapitulating key themes and establishing the book's orientation toward justice and humility. The famous passage on child-rearing—"Train up a child in the way they should go; when old, they will not depart from it"—emphasizes that early instruction has lasting formative power, a principle underlying the entire pedagogical vision of Proverbs. Memorable images include the prudent seeing danger and taking refuge while the simple go forward and pay the penalty; the gift that makes room for the giver; and the borrower becoming servant to the lender. The chapter warns against associating with those given to anger and cautions against surety-taking, while celebrating those who cultivate humility and maintain faithful relationships. With verse 17, a new title appears: "The Words of the Wise," signaling a shift in tone and form as the aphorisms become less antithetical and more comparative, often dealing with conduct and consequences over a longer narrative arc.

Proverbs 22:24

Do not make friends with a hot-tempered man, do not associate with one easily angered—an exhortation to avoid relationship with the chronically angry, establishing that such people are dangerous and corrosive. The verb 'do not make friends' (lo titaber) describes avoiding intimate relationship. The reason is not judgment of the person's character but recognition of contagion; angry people spread anger. The theological significance involves the principle that we become like those with whom we associate.

Proverbs 22:25

Or you may learn his ways and get yourself into a snare—a warning that association with the angry person leads to imitation of his ways and entrapment in his conflicts. The verb 'learn his ways' (lamad) describes imitation; we adopt the behaviors of those around us. The consequence 'get yourself into a snare' (moqesh l'naphshecha) describes self-inflicted trap. The theological significance involves the principle that friendship involves mutual influence.

Proverbs 22:26

Do not be a man who strikes hands in pledge or puts up security for debts—an explicit warning against co-signing or guaranteeing another's debt, establishing that such financial entanglement is dangerous. The phrase 'strikes hands in pledge' (notzea yadav) describes the gesture of binding oneself; it is a form of oath. The theological significance involves the principle of financial wisdom: maintaining control of one's resources and not entangling oneself in others' obligations.

Proverbs 22:27

If you lack the means to pay, your very bed will be snatched from under you—a stark warning about the consequences of defaulting on a debt; loss of even basic shelter may follow. The image 'bed snatched from under you' (mita me'tacha taka) is vivid; one may be left homeless. The theological significance involves the principle that wisdom protects oneself from ruin.

Proverbs 22:28

Do not move an ancient boundary stone set up by your forefathers—a command against theft of land through boundary-shifting, establishing that respect for established ownership and inherited rights is essential to social order. The 'ancient boundary stone' (gavul olam) represents inherited property and the rights of ancestors. The theological significance involves the principle that justice includes respect for property rights and honor for ancestral legacy.

Proverbs 22:29

Do you see a man skilled in his work? He will serve before kings; he will not serve before obscure men—an affirmation that professional excellence leads to prominence and opportunity, establishing that mastery at one's work is a path to influence. The word 'skilled' (mahir) describes one who is competent and practiced. The consequence 'will serve before kings' suggests that excellence opens doors to the highest circles. The theological significance involves the principle that diligent work is noticed and rewarded.

Proverbs 22:1

A good name is more desirable than great riches; to be esteemed is better than silver or gold—an affirmation that reputation and honor exceed material wealth in value, establishing that character-based standing is the true currency. The word 'good name' (shem tov) describes public reputation flowing from proven character; it cannot be purchased but must be earned. The escalation from wealth to honor suggests a hierarchy: gold and silver are less valuable than reputation. The theological significance involves the principle that God values character over accumulation, and that a person's standing before God matters more than earthly prosperity.

Proverbs 22:2

Rich and poor have this in common: the LORD is the maker of them all—an affirmation of human equality before God, establishing that despite economic disparity, all humans share a common Creator and origin. The phrase 'have this in common' (yiphgashu) suggests meeting point; rich and poor share a fundamental commonality. The declaration 'the LORD is maker of them all' establishes God's sovereignty over all creation regardless of economic status. The theological significance involves the principle that God's sight transcends human hierarchies; the poor are not inferior by virtue of poverty, nor are the rich superior.

Proverbs 22:3

The prudent see danger and take refuge, but the simple keep going and pay the penalty—an exhortation to foresight as a distinguishing mark of wisdom, establishing that the wise person anticipates trouble while the simple person stumbles into it. The verb 'see danger' (ra'ah) describes perception; prudence operates through careful observation. The consequence for the simple (naive/open-minded) is that they 'pay the penalty' (yenashu onesh). The theological significance involves the principle that wisdom operates through perception and preparation.

Proverbs 22:4

Humility and the fear of the LORD bring wealth, honor and life—a declaration that reverent submission to God produces comprehensive flourishing including material, relational, and existential goods. The pairing 'humility and fear of LORD' establishes these as linked virtues; humility is the outward expression of fearing God. The threefold blessing 'wealth, honor and life' is comprehensive. The theological significance involves the principle that the fear of the LORD is the root from which all good things grow.

Proverbs 22:5

In the paths of the wicked are snares and pitfalls, but he who guards himself will stay far from them—an observation that wickedness is inherently dangerous, full of hidden traps, while the careful person avoids such paths. The metaphor of 'snares and pitfalls' (tzudim upacha) describes dangers designed to catch; the wicked's path is set with self-made traps. The contrast 'he who guards himself' establishes that awareness and caution provide protection. The theological significance involves the principle that sin creates objective dangers in the moral universe.

Proverbs 22:6

Start a child on the way he should go; even when old, he will not depart from it—an affirmation of the formative power of childhood discipline and direction, establishing that early training has lifelong consequence. The phrase 'train up' (chinokh) describes the intensive formation of youth; it involves discipline and instruction. The promise 'will not depart' suggests permanence; early formation creates grooves in the person that persist. The theological significance involves the principle that childhood is the critical window for moral formation, and that parental responsibility is sacred.

Proverbs 22:7

The rich rule over the poor, and the borrower is servant to the lender—an observation of power dynamics in which debt creates dependency, establishing that borrowing involves subjugation to the creditor. The verb 'rule over' (mashel) describes domination; the rich have structural power over the poor. The second clause equates the borrower to a servant; indebtedness produces a relation analogous to servitude. The theological significance involves the principle that financial independence is freedom, while debt is a form of bondage.

Proverbs 22:8

He who sows wickedness reaps trouble, and the rod of his fury will be destroyed—a statement of moral causation in which the evil person sows what he will ultimately reap, that wickedness generates its own judgment. The verb 'sows' (zorea) establishes the sowing-and-reaping principle; wickedness is planted and grows to produce harvest. The phrase 'rod of his fury' (shebet chemaah) describes the implement of his violence; it will be destroyed. The theological significance involves the principle of divine retribution: God's justice ensures that wickedness bears its own fruit.

Proverbs 22:9

A generous man will himself be blessed, for he shares his food with the poor—an affirmation that generosity produces blessing, establishing that the giver himself benefits from his giving. The verb 'will be blessed' (yibarek) suggests divine favor; God blesses those who bless others. The phrase 'shares his food with the poor' establishes that generosity operates through concrete sharing, not merely sentiment. The theological significance involves the principle that giving and receiving are linked; generosity invokes blessing.

Proverbs 22:10

Drive out the mocker, and out goes strife; quarrels and insults are ended—an exhortation to remove the scoffer from community, establishing that the mocker is the source of contention and that his removal brings peace. The verb 'drive out' (garesh) describes forcible removal; the mocker must be actively expelled. The consequence 'out goes strife' suggests that conflict ceases when the mocker is removed. The theological significance involves the principle that some people are corrosive to community and that their removal is sometimes necessary.

Proverbs 22:11

He who loves a pure heart and whose speech is gracious will have the king as his friend—an affirmation that purity of heart and gracious speech produce favorable relations with the powerful, establishing that moral character opens doors. The phrase 'pure heart' (yafeh lev) describes a clean conscience and right orientation. The phrase 'gracious speech' (chein saphaw) describes kind and winsome words. The theological significance involves the principle that character attracts those of similar character.

Proverbs 22:12

The eyes of the LORD keep watch over knowledge, but he frustrates the words of the unfaithful—a statement that God protects those pursuing wisdom and knowledge while opposing those who speak falsehood. The metaphor 'eyes of the LORD' (enei YHWH) describes God's omniscience and care. The consequence for the unfaithful is that their words are 'frustrated' (yesalef), thwarted or overturned. The theological significance involves the principle that God actively guards wisdom and opposes deception.

Proverbs 22:13

The sluggard says, 'There's a lion outside! I'll be killed in the streets!'—yet the sluggard remains inside his house—a comic portrayal of the lazy person's excuse-making, establishing that laziness masquerades as caution. The exaggerated fear (a lion in the city!) is absurd, yet the sluggard uses it as justification for inaction. The irony is that his solution is to hide away, not to prudently avoid danger. The theological significance involves the principle that sloth justifies itself through false reasoning.

Proverbs 22:14

The mouth of an adulteress is a deep pit; he who is under the LORD's wrath will fall into it—a warning that the seductive speech of an unfaithful woman (or more broadly, temptation) is a trap designed to catch the unwary. The metaphor 'deep pit' (shachhat amukhah) describes an inescapable snare; once fallen in, escape is difficult. The phrase 'under the LORD's wrath' suggests that falling into this trap incurs divine judgment. The theological significance involves the principle that sexual temptation is particularly dangerous because it operates through seduction and deceit.

Proverbs 22:15

Folly is bound up in the heart of a child, but the rod of discipline will drive it out—an affirmation that foolishness is natural to children and that discipline is the instrument by which parents must expunge it. The phrase 'bound up in the heart' (qeshur beleiv) describes folly as deeply rooted; it is not merely surface behavior. The 'rod of discipline' (shebet musar) is the means of corrective training. The theological significance involves the principle that children require structured discipline and that parents who love their children will administer it.

Proverbs 22:16

He who oppresses the poor to increase his wealth and he who gives gifts to the rich—both come to poverty—a statement that both forms of economic injustice (exploitation and corruption) produce their own downfall. The oppression of the poor for gain is one form; the giving of gifts to the rich (bribery/flattery) is another. Both 'come to poverty' (yavo l'mazon), face deprivation. The theological significance involves the principle that God opposes economic injustice in all its forms.

Proverbs 22:17

Pay attention and hear the sayings of the wise; apply your heart to what I teach—an exhortation to receptive learning, establishing the posture of discipleship. The verbs 'pay attention' and 'hear' (shema) describe intentional reception; learning requires active engagement. The phrase 'apply your heart' (et-levavcha) suggests that understanding involves the whole person. The theological significance involves the principle that wisdom requires commitment and attention.

Proverbs 22:18

For it is pleasing when you keep them in your heart and have all of them ready on your lips—a motivation for learning wisdom, establishing that internalization and fluent expression of wisdom is satisfying and useful. The phrase 'keep them in your heart' (yihyu nachonim belvavcha) describes deep integration of wisdom into one's consciousness. The theological significance involves the principle that wisdom, when absorbed, becomes part of one's character and guides speech.

Proverbs 22:19

So that your trust may be in the LORD, I teach you today, even you—a declaration of the ultimate purpose of wisdom instruction: to establish trust in God. The teacher frames his instruction as serving a purpose beyond mere information; wisdom leads to faith. The phrase 'even you' (af atah) may suggest that the student is especially needful of this direction. The theological significance involves the principle that wisdom teaching is fundamentally about forming faith in God.

Proverbs 22:20

Have I not written thirty sayings for you, sayings of counsel and knowledge?—a reference to the collection of proverbs being presented, establishing that the teacher has prepared a comprehensive instruction. The number 'thirty' (sheloshim) may refer to chapters 22:17-24:22 or to the contents of the entire second section of Proverbs. The theological significance involves the principle that wisdom is systematically transmitted and accumulated.

Proverbs 22:21

Teaching you true and reliable words, so that you can give sound answers to him who sent you?—a statement of the purpose of wisdom training: to equip the student to respond wisely to those in authority or to those who question him. The phrase 'true and reliable words' (emet divre emet) emphasizes accuracy and reliability. The theological significance involves the principle that wisdom training prepares one to represent truth and sound judgment.

Proverbs 22:22

Do not exploit the poor because they are poor and do not crush the needy in court—an explicit command against economic and judicial injustice, establishing that the vulnerable require special protection. The verbs 'exploit' (gozal) and 'crush' (dak) describe oppressive action; the prohibition is absolute. The reason given ('because they are poor') emphasizes that poverty makes one vulnerable and thus undeserving of additional harm. The theological significance involves the principle that God has special concern for the vulnerable and that his people must share this concern.

Proverbs 22:23

For the LORD will take up their case and will plunder those who plunder them—an assurance that God actively advocates for the oppressed, that he will prosecute the cause of those who have been wronged. The verb 'take up their case' (riva) describes legal advocacy; God becomes the poor person's attorney. The consequence 'plunder those who plunder them' suggests retributive justice. The theological significance involves the comfort that God sees injustice and will ultimately judge it.