TRV
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Commentary on Proverbs 22 verses 17–21
Solomon here changes his style and manner of speaking. Hitherto, for the most part, since the beginning of ch. 10, he had laid down doctrinal truths, and but now and then dropped a word of exhortation, leaving us to make the application as we went along; but here, to the end of ch. 24, he directs his speech to his son, his pupil, his reader, his hearer, speaking as to a particular person. Hitherto, for the most part, his sense was comprised in one verse, but here usually it is drawn out further. See how Wisdom tries variety of methods with us, lest we should be cloyed with any one. To awaken attention and to assist our application the method of direct address is here adopted. Ministers must not think it enough to preach before their hearers, but must preach to them, nor enough to preach to them all in general, but should address themselves to particular persons, as here: Do thou do so and so. Here is,
I. An earnest exhortation to get wisdom and grace, by attending to the words of the wise men, both written and preached, the words of the prophets and priests, and particularly to that knowledge which Solomon in this book gives men of good and evil, sin and duty, rewards and punishments. To these words, to this knowledge, the ear must be bowed down in humility and serious attention and the heart applied by faith, and love, and close consideration. The ear will not serve without the heart.
II. Arguments to enforce this exhortation. Consider,
1.The worth and weight of the things themselves which Solomon in this book gives us the knowledge of. They are not trivial things, for amusements and diversion, not jocular proverbs, to be repeated in sport and in order to pass away time. No; they are excellent things, which concern the glory of God, the holiness and happiness of our souls, the welfare of mankind and all communities; they are princely things (so the word is), fit for kings to speak and senates to hear; they are things that concern counsels and knowledge, that is, wise counsels, relating to the most important concerns; things which will not only make us knowing ourselves, but enable us to advise others.
2.The clearness of the discovery of these things and the directing of them to us in particular. "They are made known, publicly known, that all may read, - plainly known, that he that runs may read, - made known this day more fully than ever before, in this day of light and knowledge, - made known in this thy day. But it is only a little while that this light is with thee; perhaps the things that are this day made known to thee, if thou improve not the day of thy visitation, may, before tomorrow, be hidden from thy eyes. They are written, for the greater certainty, and that they may be received and the more safely transmitted pure and entire to posterity. But that which the emphasis is here most laid upon is that they are made known to thee, even to thee, and written to thee, as if it were a letter directed to thee by name. It is suited to thee and to thy case; thou mayest in this glass see thy own face; it is intended for thee, to be a rule to thee, and by it thou must be judged." We cannot say of these things, "They are good things, but they are nothing to us;" no, they are of the greatest concern imaginable to us.
3.The agreeableness of these things to us, in respect both of comfort and credit. (1.) If we hide them in our hearts, they will be very pleasing and yield us an abundant satisfaction (Pro 22:18): "It is a pleasant thing, and will be thy constant entertainment, if thou keep them within thee; if thou digest them, and be actuated and governed by them, and delivered into them as into a mould." The form of godliness, when that is rested in, is but a force put upon a man, and he does but do penance in that white clothing; those only that submit to the power of godliness, and make heart-work of it, find the pleasure of it, Pro 2:10. (2.) If we make use of them in our discourse, they will be very becoming, and gain us a good reputation. They shall be fitted in thy lips. "Speak of these things, and thou speakest like thyself, and as is fit for thee to speak considering thy character; thou wilt also have pleasure in speaking of these things as well as in thinking of them."
4.The advantage designed us by them. The excellent things which God has written to us are not like the commands which the master gives his servant, which are all intended for the benefit of the master, but like those which the master gives his scholar, which are all intended for the benefit of the scholar. These things must be kept by us, for they are written to us, (1.) That we may have a confidence in him and communion with him. That thy trust may be in the Lord, Pro 22:19. We cannot trust in God except in the way of duty; we are therefore taught our duty, that we may have reason to trust in God. Nay, this is itself one great duty we are to learn, and a duty that is the foundation of all practical religion, to live a life of delight in God and dependence on him. (2.) That we may have a satisfaction in our own judgment: "That I might make thee know the certainty of the words of truth; that thou mayest know what is truth, mayest plainly distinguish between it and falsehood, and mayest know upon what grounds thou receivest and believest the truths of God." Note, [1.] It is a desirable thing to know, not only the words of truth, but the certainty of them, that our faith may be intelligent and rational, and may grow up to a full assurance. [2.] The way to know the certainty of the words of truth is to make conscience of our duty; for, if any man do his will, he shall know for certain that the doctrine is of God, Joh 7:17. (3.) That we may be useful and serviceable to others for their instruction: "That thou mayest give a good account of the words of truth to those that send to thee to consult thee as an oracle," or (as the margin reads it) "to those that send thee, that employ thee as an agent or ambassador in any business." Knowledge is given us to do good with, that others may light their candle at our lamp, and that we may in our place serve our generation according to the will of God; and those who make conscience of keeping God's commandments will be best able to give a reason of the hope that is in them.
Solomon counsels that what we read “be transcribed in the heart in a threefold manner.” I shall make known to your ears that which occurs to my mind, even beyond the things that we have said, and you yourself [should] do what is written: “Let one speak and the rest judge.” Therefore, as I speak what I perceive, you consider and judge if it is correct or not correct.
He who has opened his heart through purity, contemplates the words of God in their practical, physical and theological sense. Accordingly, the whole corpus of Scripture may be divided into three parts: ethical, physical and theological. Consequently, Proverbs corresponds to the first part, Ecclesiastes to the second, and Song of Songs to the third.
As human beings consist of body, soul and spirit, so also Scripture consists of the body of letters, by which the ignorant man is benefited; and that is called “manual instruction.” Second, it consists of soul, that is, a higher meaning, which the one who is higher in learning understands. It also consists of spirit, that is, a more sublime and spiritual contemplation which those who are perfect understand and speak.
There are three kinds of spiritual knowledge—tropological, allegorical, anagogical—of which we read as follows in Proverbs: “But you describe these things to yourself in three ways according to the largeness of your heart.”
Behold, I have described it to you in three ways, etc. He delineated his doctrine to the listener in three ways: thinking, speaking, and executing it in works. With this threefold description, the whole little book shines richly if considered well.
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SUMMARY
Proverbs 22:20 functions as a rhetorical question posed by the wise teacher, emphatically asserting the profound value, divine authority, and comprehensive nature of the wisdom he has already diligently committed to writing. It serves as a powerful validation of the instructions contained within the book of Proverbs, urging the recipient to recognize the superior quality and essential truth of the "counsels and knowledge" presented, thereby calling for diligent attention and application.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Proverbs 22:20 primarily employs a Rhetorical Question. By framing the statement as "Have not I written to thee excellent things...?", the wise teacher is not seeking information but is making a forceful affirmation. This device serves to underscore the undeniable truth and established authority of the wisdom already imparted. It compels the listener or reader to acknowledge the profound value of the instruction, thereby enhancing its persuasive power and implicitly calling for compliance and diligent application. The verse also utilizes Merism or Hendiatris in the phrase "counsels and knowledge." While not a perfect merism, the pairing of these two related concepts ("counsels" representing practical guidance and "knowledge" representing intellectual understanding) works together to convey the comprehensive nature of wisdom. It suggests that the "excellent things" encompass both the theoretical insight and the practical application necessary for a complete and effective understanding of truth.
THEOLOGICAL AND THEMATIC CONNECTIONS
Proverbs 22:20, by asserting the authoritative and excellent nature of written wisdom, resonates deeply with the broader biblical understanding of God's revealed Word. It underscores the divine origin and inherent value of Scripture as the ultimate source of truth, counsel, and knowledge for humanity. This verse implicitly points to the inspiration of Scripture, suggesting that the "excellent things" written are not merely human insights but carry a divine imprimatur, designed to guide and transform. It calls believers to approach the Bible not as a collection of human opinions, but as God's authoritative and living word, indispensable for navigating life's complexities and walking in righteousness. The wisdom teacher's assertion mirrors God's own consistent act of revealing His will and wisdom through written revelation.
REFLECTION AND APPLICATION
Proverbs 22:20 serves as a powerful and timeless reminder for every believer regarding the enduring and unparalleled value of God's written Word. In a world saturated with information, opinions, and fleeting trends, this verse redirects our gaze to the Scriptures as the ultimate repository of "excellent things"—true counsel and profound knowledge. It challenges us to move beyond superficial engagement with the Bible, urging us instead to approach it with reverence, diligence, and a deep desire for understanding and application. Just as the ancient student was expected to internalize and live out the wisdom imparted, we are called to not merely read the Bible, but to meditate on its truths, allow it to shape our worldview, inform our decisions, and transform our character. This verse invites us to trust in the divine authorship behind the human words, recognizing that in its pages, we encounter the very wisdom of God, perfectly suited to guide us through every season of life and equip us for every good work.
Questions for Reflection
FAQ
What is the significance of the "excellent things" mentioned in Proverbs 22:20?
Answer: The phrase "excellent things" (Hebrew: shâlîysh) refers to the superior quality and profound importance of the wisdom that has been written. While the Hebrew word literally relates to "three" (e.g., a triple measure, a third-rank officer), in this context, it signifies that the instructions are not trivial but are weighty, foundational, and of the highest caliber. It emphasizes the authoritative and invaluable nature of the "counsels and knowledge" being imparted, urging the reader to recognize their supreme worth and give them serious attention. It underscores that the wisdom found in Proverbs is not merely human advice but divinely inspired truth, as affirmed elsewhere in Scripture (e.g., 2 Timothy 3:16), making it indispensable for life.
CHRIST-CENTERED FULFILLMENT
While Proverbs 22:20 directly speaks to the authority and excellence of written wisdom, its ultimate fulfillment and most profound meaning are found in Jesus Christ. He is the embodiment of all "excellent things," the very Wisdom of God personified. The "counsels and knowledge" written in Proverbs find their perfect expression and ultimate purpose in Him, for in Him are hid all the treasures of wisdom and knowledge. The Old Testament wisdom literature, including Proverbs, continually points to the need for divine guidance and understanding, a need fully met in Christ, who is our righteousness, sanctification, and redemption. The written word prepares the heart for the living Word, Jesus, who not only perfectly exemplified God's wisdom but also fully revealed God's saving plan, offering true life and eternal counsel to all who believe. His teachings, recorded in the Gospels, are the supreme "excellent things," providing the ultimate "counsels and knowledge" for eternal life and godly living, far surpassing any earthly wisdom (see Matthew 7:24-27).