Παροιμίες 22:5 Σχόλιο

Here are two things which are more valuable and which we should covet more than great riches: - 1. To be well spoken of: A name (that is, a good name, a name for good things with God and good people) is rather to be chosen than great riches; that is, we should be more careful to do that by which we may get and keep a good name than that by which we may raise and increase a great estate. Great riches bring great cares with them, expose men to danger, and add no real value to a man. A fool and a knave may have great riches, but a good name makes a man easy and safe, supposes a man 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 the bodily wants of others, but by a good name we may recommend religion to them. 2. To be well beloved, to have an interest in the esteem and affections of all about us; this is better than silver and gold. Christ has neither silver nor gold, but he grew in favour with God and man, Luk 2:52. This should teach us to look with a holy contempt upon the wealth of this world, not to set our hearts upon that, but with all possible care to think of those things that are lovely and of good report, Phi 4:8.

Note 1. The way of sin is vexatious and dangerous: In the way of the froward, that crooked way, which is contrary to the will and word of God, thorns and snares are found, thorns of grief for past sins and snares entangling them in further sin. He that makes no conscience of what he says and does will find himself hampered by that imaginary liberty, and tormented by his pleasures. Froward people, who are soon angry, expose themselves to trouble at every step. Every thing will fret and vex him that will fret and vex at every thing. 2. The way of duty is safe and easy: He that keeps his soul, that watches carefully over his own heart and ways, is far from those thorns and snares, for his way is both plain and pleasant.

A good name is rather to be chosen than great riches,.... The word "good" is not in the text, but is rightly supplied, as it is by the Targum, Septuagint, and Vulgate Latin versions; for it is not any name that is more eligible than riches; nor is it a need name among any sort of persons; for to have a good name with some turns to a man's reproach rather than to his credit; but a good name among good men, a name in the house of God, which is better than sons and daughters; a new name, the name of the children of God, which no man knoweth but he that receiveth it; this is to be preferred to a multitude of riches: it is not to be procured by them, and is where they are not, or are lost, but this continues; see Ecc 7:1; and loving favour rather them silver and gold; favour with God and man, especially with God, whose loving kindness is better than life, and all the enjoyments of it: or, as it may be rendered, "grace is better than silver and gold" (p); the grace of God through Christ, the grace of Christ, in whom all fulness of it dwells, the grace of the Spirit of Christ; faith is more precious than gold that perisheth; and if a man would give all the substance of his house for love it would be contemned; the Spirit and his grace are not to be purchased for money. (p) "gratia melior", Munster, Tigurine version, Junius & Tremellius, Michaelis; so Schultens.

Thorns and snares are in the way of the froward,.... Who walks contrary to the will and law of God; such a man meets with troubles, which are as thorns, grieving and distressing to him; and is taken in snares, and brought into difficulties, out of which he is not easily extricated; the thorns of affliction, and the snares of Satan: by the one his way is hedged up, and in the other his feet are taken; he that doth keep his soul shall be far from them; he that is concerned for the good of his soul, is careful for the welfare of that, and takes heed to his ways where and how he walks, will be far both from the way of the froward, and from the thorns and snares which are in his way.

Swords and arrows in the way of the perverse, etc. This is to be understood in two ways, because the perverse are always armed to harm their neighbors, either by word or wicked deed, and they themselves are always awaited by the prepared retribution of the divine judgment. But he who seeks to save his soul for eternity, far avoids such swords and arrows, for he restrains his mind and hand from harming his neighbors, and lest he be struck by the punishment of the strict judge, he cautiously avoids it with an attentive mind.

(Pro. 22:1-29) A good name-- (Job 30:8, Hebrew); "good" is supplied here from Ecc 7:1. loving favour--kind regard, that is, of the wise and good.

he that . . . them--Those who properly watch over their own souls are thus preserved from the dangers which attend the way of perverse men (Pro 16:17).

5 Thorns, snares, are on the way of the crooked; He that guardeth his soul, let him keep far from them. Rightly the Venet. ἄκανθαι παγίδες ἐν ὁδῷ στρεβλοῦ. The meaning of צנּים (plur. of צן, or צנּה, the same as צנינים) and פּחים (from פּח, Arab. faḥ), stands fast, though it be not etymologically verified; the placing together of these two words (the lxx obliterating the asyndeton: τρίβολος καὶ παγίδες) follows the scheme שׁמשׁ ירח, Hab 3:11. The עקּשׁ־לב (perverse of heart, crooked, Pro 17:20; Pro 11:20) drives his crooked winding way, corresponding to his habit of mind, which is the contrast and the perversion of that which is just, a way in which there are thorns which entangle and wound those who enter thereon, snares which unexpectedly bring them down and hold them fast as prisoners; the hedge of thorns, Pro 15:19, was a figure of the hindrances in the way of the wicked themselves. The thorn and snares here are a figure of the hindrances and dangers which go forth from the deceitful and the false in the way of others, of those who keep their souls, i.e., who outwardly and morally take heed to their life (Pro 16:17; Pro 13:3, pred. here subj.), who will keep, or are disposed to keep, themselves from these thorns, these snares into which the deceitful and perverse-hearted seek to entice them.