Bible Commentaries

η) Admonition to secure and keep a good name

Proverbs 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

[The Niphal part. נִבְחָר here as in Proverbs 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.].

[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.].

[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.].

Proverbs 22:5. עִקֵּשׁ is in the Vulg. correctly regarded as a genitive with דֶרֶךְ; so most of the modern interpreters regard it.

[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.].

[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.].

[The perf. נָצְרוּ in Proverbs 22:12 is classed by Bött. with the “empirical” perfects; this is a fact of experience, it has been found true; the אָמַר of Proverbs 22:13 is classed with the “effective” perfects: he has virtually said, it is in effect as though he had said, etc.—A.]

[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 Bött1997, 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 ( Proverbs 22:1), עָשִׁיר and עשֵֹׁה ( Proverbs 22:2), עָרוּם ( Proverbs 22:3), עֵקֶב and עֲנָוָה (ver4) עִקֵּשׁ (ver5), etc.—A.].

EXEGETICAL

1. On account of the brevity of this section beginning with Proverbs 22:1, but plainly ending with Proverbs 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 chap21), 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 Proverbs 28:17 to Proverbs 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 Proverbs 25:1, and also on Proverbs 28:1 (Doctrinal and Ethical).

2. Proverbs 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, Sirach 41:12, a good name (ὄνομα καλὸν, LXX); so likewise in Ecclesiastes 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. Proverbs 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.].

Proverbs 22:2. The rich and the poor meet together; i.e., they are found side by side (comp. Proverbs 29:13; Isaiah 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. Proverbs 14:31; Proverbs 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 Proverbs 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.]

Proverbs 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. 1 Samuel 19:5. The K’ri originates from Proverbs 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 2 Samuel 7:3; Ezekiel 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.

Proverbs 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., Psalm 11:7; Psalm 17:15) always one that belongs not to the present, but only to the future life.—-With b compare moreover Proverbs 3:16; Proverbs 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.]

Proverbs 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” ( Proverbs 7:23; Psalm 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, p155), 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 Proverbs 16:17.

3. Proverbs 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” ( Genesis 43:7; Leviticus 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.]

Proverbs 22:7. The rich ruleth over poor men.—Observe here again the significant interchange between singular and plural like that above in Proverbs 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.

Proverbs 22:8. He that soweth iniquity shall reap calamity.—Comp. Job 4:8, and the converse sentiment, Proverbs 11:18.—And the staff of his haughtiness vanisheth away;—i.e., the staff with which in the ebullitions of his anger ( Isaiah 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,” Genesis 21:15; 1 Kings 17:16; Isaiah 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 Proverbs 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.]

Proverbs 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” ( Proverbs 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.

Proverbs 22:10. Chase away the scorner and contention goeth out.—That scoffing is a chief source of contention and strife was already expressed in Proverbs 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).

Proverbs 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 Proverbs 13:4; Proverbs 13:24; Proverbs 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 Proverbs 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.]

Proverbs 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 Hebrews, perhaps in this instance emending wisely, writes רָעֹת instead of דַּעַת: Jehovah’s eyes observe wickedness.—For the verb in clause b comp. Proverbs 13:6; Proverbs 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. [See critical notes for an explanation of the tense of the main verb.]

Proverbs 22:14. A deep pit is the mouth of the strange woman,—i.e., her seductive language; comp. Proverbs 2:16; Proverbs 5:3; Proverbs 6:24; Proverbs 7:5 sq.; and also Proverbs 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.

Proverbs 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. 1 Kings 3:7), and must therefore necessarily be removed from them by the diligent employment of the “rod of correction” (comp. Proverbs 13:24; Proverbs 19:18; Proverbs 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.]

Proverbs 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. Proverbs 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 Proverbs 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 ( Proverbs 22:2, comp. Proverbs 22:16), nor in falseness of heart ( Proverbs 22:5), nor in scoffing and love of abuse ( Proverbs 22:10), nor in unrighteous dealing ( Proverbs 22:8, comp. Proverbs 22:12), nor in sloth and licentiousness ( Proverbs 22:13-14). They are also given in part positively, as consisting in a genuine prudence ( Proverbs 22:3), in humility and the fear of God ( Proverbs 22:4), in a wise frugality and industry ( Proverbs 22:7; Proverbs 22:16), in charity toward the poor ( Proverbs 22:9), in purity of heart together with that grace of speech which rests upon it ( Proverbs 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 ( Proverbs 22:6; Proverbs 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 ( Proverbs 22:1-4); 2) what chief hinderances threaten the possession of it ( Proverbs 22:5-16).—In similar style, Wohlfarth, Calmer Handb, etc.

Proverbs 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 ( Sirach 6:1 sq.); 2) because He would also have us serve as a good example to others ( 1 Corinthians 10:31 sq.; Philippians 4:8).—Starke: If a good name is better than riches, then it is our duty, in case of need, to defend our innocence ( Amos 7:11; John 8:49), but no less to rescue the good name of others also ( 1 Samuel 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.]

Proverbs 22:2-5. Melanchthon (on Proverbs 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 ( Matthew 5:3),—that the rich, however, be not presumptuous, and do not set his trust on uncertain riches ( 1 Timothy 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 together1) 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 Proverbs 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 Proverbs 22:3):—The best hiding from danger and calamity is under the wings of the Almighty ( Psalm 91:1 sq.).—J. Lange (on Proverbs 22:4):—He who would be exalted to glory, must first suffer himself to be well humbled.—(On Proverbs 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.

[South (on Proverbs 22:6):—A sermon on the education of youth].—Starke (on Proverbs 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 Proverbs 22:8):—Upon unrighteousness and ungodliness there surely follows a terrible end. But who believes it? ( Psalm 73:18-19).—Cramer (on Proverbs 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 Proverbs 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.

Proverbs 22:13-16. J. Lange (on Proverbs 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, John 7:25.—(On Proverbs 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 Proverbs 22:15):—With mere loving words and flattering speech can no child be happily trained; strict and wise correction must be added.—(On Proverbs 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 Proverbs 22:16):—He that enriches himself on the poor, one richer than he will in turn impoverish him.—[Edwards (on Proverbs 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 ?]