As in chapters 1-9, the writer began this section of the book with an exhortation to hear and give heed to the words of wisdom that follow (22:17-21).
"This extended introduction reminds us that the wise sayings were not curiosity pieces; they were revelation, and revelation demands a response."159
First, there is a call (v. 17) followed by three motivations: a pleasing store of wisdom (v. 18), a deeper trust in the Lord (v. 19), and a greater reliability (vv. 20-21).160
The Hebrew word translated "excellent things"(v. 20; slswm) has also been rendered "heretofore"(RV margin), "triply"(Septuagint, Vulgate), and "30 sayings"(RSV, NIV). Since 30 sayings follow, that seems to be the best option for translation. "Him who sent you"(v. 21) is probably the original reader's teacher, who may have been his father.
"Notwithstanding the difficulties of the text, the general thought of the paragraph is plain: the pupil is to devote himself to study, in order that his religious life may be firmly established, and that he may be able to give wise counsel to those who seek advice."161
22:22-23 Note the chiastic structure in these four lines that unifies the thought of the passage: violence, litigation, litigation, violence. God will avenge the poor on those who oppress them.
22:24-25 The writer gave a reason for almost all the pieces of advice contained in the 30 sayings (cf. 1:10-19). The influence of a hothead can prove fatal (cf. 1:10-19; 14:17, 29; 15:1).
22:26-27 Solomon previously warned of the folly of making promises to cover the debts of others (6:1-5; 11:15; 17:18; 20:16). This is a good way to lose what one has.
22:28 Moving boundaries in fields resulted in individuals losing and gaining property and wealth. In Israel this was also a sin against God since God owned and apportioned all the land. In the Roman Empire, people suffered execution for doing this. The warning is against appropriating someone else's property.
22:29 The quality of a person's work, not his bribes or flattery, will ultimately determine how his career progresses. Therefore a person should seek to improve his or her skills.
"Anyone who puts his workmanship before his prospects towers above the thrusters and climbers of the adjacent paragraphs."162
23:1-3 The point of this advice is to be humble and restrained in the presence of a prestigious host. The guest should put a knife to his throat rather than to his food (i.e., curb his appetite, control himself).163The fact that the host serves delicacies may not indicate that he esteems the guest highly. The host may simply be getting him in a good mood for his own selfish reasons. He may want something from him or be evaluating him. "What"(v. 1) is better than "who."164
23:4-5 Wealth is just as illusive as social prestige (cf. Luke 12:20; 1 Tim. 6:7-10). Therefore, people should not wear themselves out trying to get rich.
23:6-8 It is better to decline a dinner invitation from a miser because if you accept you will only have a miserable experience. One writer paraphrased verse 8 as follows: "It takes away the relish . . . to have one's grudging host . . . doing mental arithmetic (7a) with each dish."165
23:9 "Hearing"should be "ears."The speaker is addressing a fool. His words are not what the fool overhears. As always in Proverbs, the fool is one who rejects God's words. The words spoken on this occasion are in harmony with God's since they are words containing wisdom. Trying to teach a fool wisdom is a waste of time.
23:10-11 Here the writer added a reason to the warning in the fourth saying (22:28). God is the rescuing avenger of the defenseless in Genesis 28:16; Exodus 6:6; Job 19:25; and many times in Isaiah 41-63. Here it is evidently God who is in view rather than a human kinsman redeemer (Heb. goel, cf. Gen. 48:16; Exod. 6:6; Job 19:25; Isa. 41-63). This is another warning against taking unfair advantage of a defenseless person.
