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Pro 21:1 1 A good name has the preference above great riches; For more than silver and gold is grace. The proverb is constructed chiastically; the commencing word נבחר (cf. Pro 21:3), and the concluding word טוב, are the parallel predicates; rightly, none of the old translators have been misled to take together חן טוב, after the analogy of שׂכל טוב, Pro 3:14; Pro 13:15. שׁם also does not need טוב for nearer determination; the more modern idiom uses שׁם טוב, (Note: e.g., Aboth iv. 17: there are three crowns: the crown of the Tra, the crown of the priesthood, and the crown of royalty; but כתר שׁם טוב, the crown of a good name, excels them all.) the more ancient uses שׁם alone (e.g., Ecc 7:1), in the sense of ὄνομα καλόν (thus here lxx); for being well known (renowned) is equivalent to a name, and the contrary to being nameless (Job 30:8); to make oneself a name, is equivalent to build a monument in honour of oneself; possibly the derivation of the word from שׁמה, to be high, prominent, known, may have contributed to this meaning of the word sensu eximio, for שׁם has the same root word as שׁמים. Luther translates שׁם by Das Gercht [rumour, fame], in the same pregnant sense; even to the present day, renom, recomme, riputazione, and the like, are thus used. The parallel חן signifies grace and favour (being beloved); grace, which brings favour (Pro 11:16); and favour, which is the consequence of a graceful appearance, courtesy, and demeanour (e.g., Est 2:15). Pro 22:2 2 The rich and the poor meet together; The creator of them all is Jahve. From this, that God made them all, i.e., rich and poor in the totality of their individuals, it follows that the meeting together is His will and His ordinance; they shall in life push one against another, and for what other purpose than…

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.

22:1 A wise person will never compromise his reputation in pursuit of money.