Text -- Proverbs 27:1-17 (NET)

27:1 Do not boast about tomorrow; for you do not know what a day may bring forth. 27:2 Let another praise you, and not your own mouth; someone else, and not your own lips. 27:3 A stone is heavy and sand is weighty, but vexation by a fool is more burdensome than the two of them. 27:4 Wrath is cruel and anger is overwhelming, but who can stand before jealousy? 27:5 Better is open rebuke than hidden love. 27:6 Faithful are the wounds of a friend, but the kisses of an enemy are excessive. 27:7 The one whose appetite is satisfied loathes honey, but to the hungry mouth every bitter thing is sweet. 27:8 Like a bird that wanders from its nest, so is a person who wanders from his home. 27:9 Ointment and incense make the heart rejoice, likewise the sweetness of one’s friend from sincere counsel. 27:10 Do not forsake your friend and your father’s friend, and do not enter your brother’s house in the day of your disaster; a neighbor nearby is better than a brother far away. 27:11 Be wise, my son, and make my heart glad, so that I may answer anyone who taunts me. 27:12 A shrewd person sees danger and hides himself, but the naive keep right on going and suffer for it. 27:13 Take a man’s garment when he has given security for a stranger, and when he gives surety for a stranger, hold him in pledge. 27:14 If someone blesses his neighbor with a loud voice early in the morning, it will be counted as a curse to him. 27:15 A continual dripping on a rainy day and a contentious wife are alike. 27:16 Whoever hides her hides the wind or grasps oil with his right hand. 27:17 As iron sharpens iron, so a person sharpens his friend.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Pro 27:1

Of any good thing which thou purposeth to do, or hopest to receive tomorrow, or hereafter.

Wesley: Pro 27:1

What may happen in the space of one day. The day is said to bring forth, what God by his almighty power either causes or suffers to be brought forth or done in it.

Wesley: Pro 27:3

More grievous, being without cause, without measure, and without end.

Wesley: Pro 27:5

When it is needful, in which case, though it put a man to some shame yet it doth him good.

Wesley: Pro 27:5

More desirable and beneficial.

Wesley: Pro 27:5

Which does not shew itself by friendly actions, and particularly by free and faithful reproof.

Wesley: Pro 27:6

The sharpest reproofs.

Wesley: Pro 27:6

All the outward profession of friendship.

Wesley: Pro 27:8

That flies from place to place, whereby she is exposed to all the arts of fowlers, and to birds of prey.

Wesley: Pro 27:8

So is he who through vanity or lightness changes his abode, or his calling.

Wesley: Pro 27:10

For comfort and relief, so as to forsake thy friend for him.

Wesley: Pro 27:10

The friend, who hath shewed himself to be a good neighbour.

Wesley: Pro 27:10

In affection.

Wesley: Pro 27:11

For being the father of a wicked son.

Wesley: Pro 27:14

That praises him to his face.

Wesley: Pro 27:14

That both he, and others, may be sure to take notice of it.

Wesley: Pro 27:14

To shew his great forwardness.

Wesley: Pro 27:14

His friend will value this kind of blessing no more than a curse.

Wesley: Pro 27:16

Attempts to smother her passion.

Wesley: Pro 27:16

hand - Which being the great instrument of action, by its much stirring, diffuses the savour of it.

Wesley: Pro 27:17

Iron tools are made sharp and fit for use, by rubbing them against the file, or some other iron.

Wesley: Pro 27:17

The company or conversation of his friend.

JFB: Pro 27:1

(Pro. 27:1-27)

Do not confide implicitly in your plans (Pro 16:9; Pro 19:21; Jam 4:13-15).

JFB: Pro 27:2

Avoid self-praise.

JFB: Pro 27:3

The literal sense of "heavy," applied to material subjects, illustrates its figurative, "grievous," applied to moral.

JFB: Pro 27:3

Is unreasonable and excessive.

JFB: Pro 27:4

Or, "jealousy" (compare Margin; Pro 6:34), is more unappeasable than the simpler bad passions.

JFB: Pro 27:5-6

Not manifested in acts is useless; and even, if its exhibition by rebukes wounds us, such love is preferable to the frequent (compare Margin), and hence deceitful, kisses of an enemy.

JFB: Pro 27:7

The luxury of wealth confers less happiness than the healthy appetite of labor.

JFB: Pro 27:8

Such are not only out of place, but out of duty and in danger.

JFB: Pro 27:9

The organ of perceiving what pleases the senses.

JFB: Pro 27:9

Or, "wise counsel is also pleasing."

JFB: Pro 27:10

Adhere to tried friends. The ties of blood may be less reliable than those of genuine friendship.

JFB: Pro 27:11

The wisdom of children both reflects credit on parents and contributes to their aid in difficulties.

JFB: Pro 27:12-13

(Compare Pro 20:16; Pro 22:3).

JFB: Pro 27:14

Excessive zeal in praising raises suspicions of selfishness.

JFB: Pro 27:15

(Compare Pro 19:13).

JFB: Pro 27:15

Literally, "a day of showers."

JFB: Pro 27:16

Or, "restrains" (that is, tries to do it); is as fruitless an effort, as that of holding the wind.

JFB: Pro 27:16

The organ of power (Psa 17:7; Psa 18:35). His right hand endeavors to repress perfume, but vainly. Some prefer: "His right hand comes on oil," that is, "cannot take hold." Such a woman cannot be tamed.

JFB: Pro 27:17

That is, conversation promotes intelligence, which the face exhibits.

Clarke: Pro 27:1

Boast not thyself of to-morrow - See note on Jam 4:13, etc. Do not depend on any future moment for spiritual good which at present thou needest, and God is willing to give, and without which, should death surprise thee, thou must be eternally lost; such as repentance, faith in Christ, the pardon of sin, the witness of the Holy Spirit, and complete renovation of soul. Be incessant in thy application to God for these blessings

My old MS. Bible translates thus: Ne glorie thou into the morewenning. Here we see the derivation of our word morning; morewenning, from more, and wen or won, to dwelt, i.e., a continuance of time to live or dwell in your present habitation. Every man wishes to live longer, and therefore wishes for to-morrow; and when to-morrow comes, then to-morrow, and so on.

Clarke: Pro 27:2

Let another man praise thee, and not thine own mouth - We have a similar proverb, which illustrates this: "Self-praise is no commendation."

Clarke: Pro 27:4

Who is able to stand before envy? - The rabbins have a curious story on this subject, and it has been formed by the moderns into a fable. There were two persons, one covetous and the other envious, to whom a certain person promised to grant whatever they should ask; but double to him who should ask last. The covetous man would not ask first, because he wished to get the double portion, and the envious man would not make the first request because he could not bear the thoughts of thus benefiting his neighbor. However, at last he requested that one of his eyes should be taken out, in order that his neighbor might lose both.

Clarke: Pro 27:5

Open rebuke is better than secret love - Plutarch gives an account of a man who, aiming a blow at his enemy’ s life, cut open an imposthume, which by a salutary discharge saved his life, that was sinking under a disease for which a remedy could not be found. Partial friendship covers faults; envy, malice, and revenge, will exhibit, heighten, and even multiply them. The former conceals us from ourselves; the latter shows us the worst part of our character. Thus we are taught the necessity of amendment and correction. In this sense open rebuke is better than secret love. Yet it is a rough medicine, and none can desire it. But the genuine open-hearted friend may be intended, who tells you your faults freely but conceals them from all others; hence the sixth verse: "Faithful are the wounds of a friend."

Clarke: Pro 27:8

Is a bird that wandereth from her nest - Leaving her own brood, places of retreat, and feeding-ground behind, and going into strange countries, where she is exposed to every kind of danger. So is the man who leaves his family connections and country, and goes into strange parts to find employment, better his circumstances, make a fortune, etc. I have seen multitudes of such wanderers from their place come to great misery and wretchedness. God’ s general advice is, "Do good, and dwell in the land; and verily thou shalt be fed."

Clarke: Pro 27:9

Ointment and perfume - Anointing the head and various parts of the body with aromatic oil is frequent in the East, and fumigating the beards of the guests at the conclusion of an entertainment is almost universal; as is also sprinkling rose-water, and water highly ordoriferous. Two of the curious vessels which are used for this purpose are now before me; they hold some quarts each, and are beautifully inlaid with silver in the form of sprigs, leaves, etc.

Clarke: Pro 27:10

Thine own friend - A well and long tried friend is invaluable. Him that has been a friend to thy family never forget, and never neglect. And, in the time of adversity, rather apply to such a one, than go to thy nearest relative, who keeps himself at a distance.

Clarke: Pro 27:12

A prudent man foreseeth the evil - The very same as Pro 22:3.

Clarke: Pro 27:13

Take his garment - The same as Pro 20:16.

Clarke: Pro 27:14

He that blesseth his friend - He who makes loud and public protestations of acknowledgments to his friend for favors received, subjects his sincerity to suspicion; and remember the Italian proverb elsewhere quoted: - "He who praises you more than he was wont to do, has either deceived you, or is about to do it."Extravagant public professions are little to be regarded.

Clarke: Pro 27:15

A continual dropping - See Pro 19:13.

Clarke: Pro 27:16

Whosoever hideth her hideth the wind - You may as well attempt to repress the blowing of the wind, as the tongue of a scold; and to conceal this unfortunate propensity of a wife is as impossible as to hush the storm, and prevent its sound from being heard

Clarke: Pro 27:16

The ointment of his right hand - You can no more conceal such a woman’ s conduct, than you can the smell of the aromatic oil with which your hand has been anointed. The Hebrew is very obscure, and is variously translated. Coverdale thus: "He that refrayneth her, refrayneth the wynde; and holdith oyle fast in his honde."That is, he attempts to do what is impossible to be done.

Clarke: Pro 27:17

Iron sharpeneth iron - As hard iron, viz., steel, will bring a knife to a better edge when it is properly whetted against it: so one friend may be the means of exciting another to reflect, dive deeply into, and illustrate a subject, without which whetting or excitement, this had never taken place. Had Horace seen this proverb in the Septuagint translation when he wrote to the Pisos

Ergo fungar vice cotis, acutu

Reddere quae ferrum valet, exors ipsa secandi

Hor. Ars. Poet., ver. 304

"But let me sharpen others, as the hon

Gives edge to razors, though itself have none.

Francis.

||&&$

TSK: Pro 27:1

Boast : Psa 95:7; Isa 56:12; Luk 12:19, Luk 12:20; 2Co 6:2; Jam 4:13-16

to morrow : Heb. to morrow day

thou : 1Sa 28:19

TSK: Pro 27:2

Pro 25:27; 2Co 10:12, 2Co 10:18, 2Co 12:11

TSK: Pro 27:3

heavy : Heb. heaviness

but : Pro 17:12; Gen 34:25, Gen 34:26, Gen 49:7; 1Sa 22:18, 1Sa 22:19; Est 3:5, Est 3:6; Dan 3:19; 1Jo 3:12

TSK: Pro 27:4

cruel, and anger is outrageous : Heb. cruelty, and anger an overflowing, Jam 1:19-21

but : Pro 14:30; Gen 26:14, Gen 37:11; Job 5:2; Mat 27:18; Act 5:17 *marg. Act 7:9, Act 17:5; Rom 1:29; Jam 3:14-16, Jam 4:5, Jam 4:6; 1Jo 3:12

envy : or, jealousy, Pro 6:34; Son 8:6

TSK: Pro 27:5

Pro 28:23; Lev 19:17; Mat 18:15; Gal 2:14; 1Ti 5:20

TSK: Pro 27:6

the wounds : 2Sa 12:7-15; Job 5:17, Job 5:18; Psa 141:5; Heb 12:10; Rev 3:19

the kisses : Pro 10:18, Pro 26:23-26; 2Sa 20:9, 2Sa 20:10; Mat 26:48-50

deceitful : or, earnest, or, frequent

TSK: Pro 27:7

full : Num 11:4-9, Num 11:18-20, Num 21:5

loatheth : Heb. treadeth under foot

to : Job 6:7; Luk 15:16, Luk 15:17; Joh 6:9

TSK: Pro 27:8

a bird : Job 39:14-16; Isa 16:2

man : Pro 21:16; Gen 4:16, Gen 16:6-8; 1Sa 22:5, 1Sa 27:1-12; 1Ki 19:9; Neh 6:11-13; Jon 1:3, Jon 1:10-17; 1Co 7:20; Jud 1:13

TSK: Pro 27:9

Ointment : Pro 7:17; Jdg 9:9; Psa 45:7, Psa 45:8, Psa 104:15, Psa 133:2; Son 1:3, Son 3:6, Son 4:10; Joh 12:3; 2Co 2:15, 2Co 2:16

so : Pro 15:23, Pro 16:21, Pro 16:23, Pro 16:24; Exo 18:17-24; 1Sa 23:16, 1Sa 23:17; Ezr 10:2-4; Act 28:15

by hearty counsel : Heb. from the counsel of the soul

TSK: Pro 27:10

own : 2Sa 19:24, 2Sa 19:28, 2Sa 21:7; 1Ki 12:6-8; 2Ch 24:22; Isa 41:8-10; Jer 2:5

neither : Pro 19:7; Job 6:21-23; Oba 1:12-14

better : Pro 17:17, Pro 18:24; Luk 10:30-37; Act 23:12, Act 23:23-35

TSK: Pro 27:11

be wise : Pro 10:1, Pro 15:20, Pro 23:15, Pro 23:16, Pro 23:24, Pro 23:25; Ecc 2:18-21; Phm 1:7, Phm 1:19, Phm 1:20; 2Jo 1:4

that I : Psa 119:42, Psa 127:4, Psa 127:5

TSK: Pro 27:12

Pro 18:10, Pro 22:3; Exo 9:20, Exo 9:21; Psa 57:1-3; Isa 26:20, Isa 26:21; Mat 3:7; Heb 6:18; Heb 11:7; 2Pe 3:7, 2Pe 3:10-14

TSK: Pro 27:13

Pro 6:1-4, Pro 20:16, Pro 22:26, Pro 22:27; Exo 22:26

TSK: Pro 27:14

He that : 2Sa 15:2-7, 2Sa 16:16-19, 2Sa 17:7-13; 1Ki 22:6, 1Ki 22:13; Jer 28:2-4; Act 12:22, Act 12:23

TSK: Pro 27:15

A continual : Pro 19:13, Pro 21:9, Pro 21:19, Pro 25:24; Job 14:19

TSK: Pro 27:16

the ointment : Joh 12:3

TSK: Pro 27:17

Iron : 1Sa 13:20, 1Sa 13:21

so : Pro 27:9; Jos 1:18, Jos 2:24; 1Sa 11:9, 1Sa 11:10, 1Sa 23:16; 2Sa 10:11, 2Sa 10:12; Job 4:3, Job 4:4; Isa 35:3, Isa 35:4; 1Th 3:3; 2Ti 1:8, 2Ti 1:12, 2Ti 2:3, 2Ti 2:9-13; Heb 10:24; Jam 1:2; 1Pe 4:12, 1Pe 4:13

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Pro 27:2

Another - An "alienus"rather than "alius."Praise to be worth anything must be altogether independent.

Barnes: Pro 27:3

Compare Ecclus. 22:15; a like comparison between the heaviest material burdens and the more intolerable load of unreasoning passion.

Barnes: Pro 27:4

Envy - Better, as in the margin, the violence of passion in the husband who thinks himself wronged (compare Pro 6:34).

Barnes: Pro 27:5

Secret love - Better, love that is hidden; i. e., love which never shows itself in this one way of rebuking faults. Rebuke, whether from friend or foe, is better than such love.

Barnes: Pro 27:6

Deceitful - Better, abundant. Very lavish is the enemy of the kisses that cover perfidy, but lavish of them only. His courtesy goes no deeper.

Barnes: Pro 27:7

The special instance covers the general law, that indulgence in pleasure of any kind brings on satiety and weariness, but self-restraint multiplies the sources of enjoyment.

Barnes: Pro 27:8

Change of place is thought of as in itself an evil. It is not easy for the man to find another home or the bird another nest. The maxim is characteristic of the earlier stages of Hebrew history, before exile and travel had made change of country a more familiar thing. Compare the feeling which made the thought of being "a fugitive and a vagabond"Gen 4:12-13 the most terrible of all punishments.

Barnes: Pro 27:10

"Better is a neighbor"who is really "near"in heart and spirit, than a brother who though closer by blood, is "far off"in feeling.

Barnes: Pro 27:11

The voice of the teacher to his true disciple. He pleads with him that the uprightness of the scholar will be the truest answer to all attacks on the character or teaching of the master.

Barnes: Pro 27:12-13

Compare the marginal reference.

Barnes: Pro 27:14

The picture of the ostentatious flatterer going at daybreak to pour out blessings on his patron. For any good that he does, for any thanks he gets, he might as well utter curses.

Barnes: Pro 27:15

Continual dropping - Here, as in the marginal reference, the flat, earthen roof of Eastern houses, always liable to cracks and leakage, supplies the groundwork of the similitude.

Barnes: Pro 27:16

The point is the impossibility of concealment or restraint. A person cannot hide the wind, or clasp it in his hands. If he takes an unguent in his right hand, the odor betrays him, or it slips out. So, in like manner, the "contentious woman"is one whose faults it is impossible either to hide or check. The difficulty of the proverb led to a different reading, adopted by the versions, "The north wind is rough, and yet it is called propitious"; it clears off the clouds and brings fine weather.

Barnes: Pro 27:17

The proverb expresses the gain of mutual counsel as found in clear, well-defined thoughts. Two minds, thus acting on each other, become more acute. This is better than to see in "sharpening"the idea of provoking, and the point of the maxim in the fact that the quarrels of those who have been friends are bitter in proportion to their previous intimacy.

Poole: Pro 27:1

Of tomorrow of any good thing which thou purposest to do or hopest to receive to-morrow, or hereafter; the thee being here put metonymically for things done or had in the thee, as Deu 4:32 Ecc 2:23 . The same caution is given Jam 4:13 , &c.

What a day may bring forth what may happen in the space of one day, which may hinder thy designs or expectations. The day is said to bring forth what God by his almighty power and providence doth either cause or suffer to be brought forth or done in it.

Poole: Pro 27:2

Except it be really necessary, either for thy own just vindication, or for the honour of God, or for the edification of others, in which cases this hath been allowed and practised by wise and virtuous men, as particularly by St. Paul, 2Co 11:12 .

Poole: Pro 27:3

Heavier more grievous and intolerable, as being without cause, without measure, and without end.

Poole: Pro 27:4

Envy is worse than both of them, partly, because it is more unjust and unreasonable, as not caused by any provocation, as wrath and anger are, but only proceeding from a malignity of mind, whereby a man is grieved for another man’ s happiness, in which he should rejoice; partly, because it is more deeply rooted and implacable, whereas the other passions are commonly allayed; and partly, because it is more secret and undiscernible, and therefore the mischievous effects of it are hardly avoidable; whereas wrath and anger discover themselves, and so forewarn and forearm a man against the danger.

Poole: Pro 27:5

Open rebuke Heb. which is manifested or discovered , either,

1. Publicly and before others, when it is needful; in which case, though it put a man to some shame, yet it doth him good. Or,

2. Privately, and to the offender’ s time, a plain and downright reproof.

Better more desirable and beneficial.

Secret love which lies hid in the heart, and doth not show itself by friendly actions, and particularly by free and faithful reproof, which is a principal end and benefit of friendship.

Poole: Pro 27:6

Faithful are the wounds they proceed from an upright, and truly loving, and faithful soul, and really promote the good of the person reproved. The wounds ; the sharpest reproofs, which for the present wound his spirit and reputation.

The kisses all the fair speeches and outward professions of friendship.

Are deceitful or, are to be deprecated ; are perfidious and pernicious, and such things as one may pray to God to be delivered from them. Or, are forced , like things which are procured with great difficulty, and many entreaties.

Poole: Pro 27:7

The full soul a man whose appetite or desire (which is oft expressed in Scripture by the name of soul) is fully satisfied,

loatheth an honey-comb the most delicious meats. The design of this proverb is to show the inconvenience that ofttimes attends upon plenty, and the advantage of poverty, that the rich might learn moderation, and the poor content.

Poole: Pro 27:8

That wandereth from her nest that flies very much abroad from place to place, whereby she is exposed to all the arts of fowlers, and to birds of prey, from which she is safe whilst she keeps her nest.

That wandereth from his place that through vanity or lightness changeth the place of his abode, or his calling and course of life, the ill effects whereof have been frequently observed and noted, even in vulgar proverbs, as when we say, A rolling stone gathers no moss .

Poole: Pro 27:9

Rejoice the heart by increasing and comforting the spirits. No less grateful and pleasant is the company and conversation of a true friend, in respect of his good and faithful counsel, which comes from his very heart and soul, and contains his most inward and serious thoughts, whereas deceitful persons give such counsels, not as they think to be best, but as most serve their lusts or designs.

Poole: Pro 27:10

Thy father’ s friend of whose friendship thou hast had long experience.

Neither go into thy brother’ s house to wit, for comfort and relief, and so as to forsake or neglect thy friend for him.

Better is a neighbour the friend mentioned in the beginning of the verse, who hath showed himself to be a true and a good neighbour.

That is near either,

1. In place by cohabitation. Or rather,

2. In affection, in which respect God is oft said to be near to the righteous, and far from the wicked.

Poole: Pro 27:11

For being the father of a wicked son, as if I had either deserved him as a curse from God, or made him so by my example, or by the neglect of his education. See Eze 16:44 1Th 3:4 .

Poole: Pro 27:12

This was delivered Pro 22:3 , and is here repeated to enforce the foregoing exhortation, by representing the great advantage of wisdom.

Poole: Pro 27:13

Possibly this is here repeated as a part of the father’ s counsel to his son, begun Pro 27:11 , to avoid rash suretiship, to which young men are most prone, and by which they are exposed in the beginning of their days to many sins and miseries, which they carry with them to their graves.

Poole: Pro 27:14

He that blesseth his friend that saluteth, or praiseth, and applaudeth him to his face, as the manner of flatterers is,

with a loud voice that both he and others may be sure to take notice of it;

rising early in the morning to perform this office, to show his great forwardness, and diligence, and zeal in his service, which was the custom of the Romans afterward, and possibly of some of the Jews at this time;

it shall be counted a curse to him his friend will value this kind of blessing no more than a curse, because it plainly discovers a base design, and is a high reflection upon him, as if he either did not understand such gross and palpable flattery, or were so ridiculously vain-glorious as to be pleased with it.

Poole: Pro 27:15

Are equally troublesome, the first not suffering a man to go abroad with comfort, the latter not permitting him to stay at home with quietness.

Poole: Pro 27:16

Whosoever hideth her i.e. attempts to smother or bridle her passion, that it may not break forth to her shame, and to his own discomfort and reproach,

hideth the wind undertakes that which is impossible.

The ointment of his right hand which being the great instrument of action, by its much stirring diffuseth the savour of it.

Poole: Pro 27:17

Iron cutting tools are made bright, and sharp, and fit for use by rubbing them against the file, or some other iron. So a man, who being alone is sad, and dull, and unactive, by the company and conversation of his friend is greatly refreshed, his very wits are sharpened, and his spirit revived, and he is both fitted for and provoked to action.

The countenance is here put for the mind or spirit, whose temper or disposition is commonly visible in men’ s countenances.

Haydock: Pro 27:1

Milk. We cannot but admire such frugality. Septuagint are rather different; (Calmet) ver. 25., "Be careful of the grass of thy field....that thou mayst have lambs for thy clothing. Honour the field, that there may be lambs for thee. ( 27 ) Son, thou hast from me solid instructions for thy life, and for that of thy servants." (Haydock)

Haydock: Pro 27:2

Lips. All hate affectation and vanity, John v. 51.

Haydock: Pro 27:3

Both. He is insupportable to himself and to others, Ecclesiasticus xxii. 17.

Haydock: Pro 27:4

And who. Septuagint, "but envy (zeal) beareth nothing." The more we yield to the envious, the more he is offended at our good behaviour.

Haydock: Pro 27:5

Love. Which can be of no service to us, while reproof may cause us to amend.

Haydock: Pro 27:6

Enemy. Joab slew Amasa, while he kissed him, 2 Kings xx. 9., and Matthew xxvi. 48. True friendship is not attentive to outward appearances.

Haydock: Pro 27:8

Place, or vocation, like the prodigal son, Luke xv. The Israelites were much attached to their own country, where they might practise the true religion. (Calmet)

Haydock: Pro 27:9

And. Septuagint add, " wine and incense....but accidents tear the soul." (Haydock)

Haydock: Pro 27:10

Affliction. He will be less compassionate than a tried friend. ---

Better, &c. This daily experience evinces. "Those who purchase land, should consider if there be plenty of water, and a neighbour." (Pliny, [Natural History?] xviii. 5.) ---

The Persians honour most those who live nearest to them. (Herodotus i. 134.)

Haydock: Pro 27:11

Thou. Hebrew, Complutensian, and Sixtus V, "I may," &c. Septuagint, "and cast reproaches from thee."

Haydock: Pro 27:14

In the night. Or "early in the morning," de nocte, as the Hebrew implies. ---

Curseth. His importunity will be equally displeasing. (Haydock) ---

Flattery is dangerous, (Calmet) and unworthy of a free man. (Cicero, de Amic.)

Haydock: Pro 27:16

Hand. As it will flow away, such as woman is commonly incorrigible. (Calmet)

Haydock: Pro 27:17

Sharpeneth. Or instructeth. Fungar vice cotis. (Horace, Art.)

Gill: Pro 27:1

Boast not thyself of tomorrow,.... Or, "of tomorrow day" ^t. Either of having a tomorrow, or of any future time; no man can assure himself of more than the present time; for, however desirable long life is, none can be certain of it; so says the poet ^u: for though there is a common term of man's life, threescore years and ten, yet no one can be sure of arriving to it; and, though there may be a human probability of long life, in some persons of hale and strong constitutions, yet there is no certainty, since life is so frail a thing; the breath of man is in his nostrils, which is soon and easily stopped; his life is but as a vapour, which appears for a little while, and then vanishes away; all flesh is as grass, which in the morning flourishes, in the evening is cut down, and on the morrow is cast into the oven: man is like a flower, gay and beautiful for a season, but a wind, an easterly blasting wind, passes over it, and it is gone; his days are as a shadow that declineth towards the evening; they are as a hand's breadth; yea, his age is as nothing before the Lord. Death is certain to all men, as the fruit of sin, by the appointment of God; and there is a certain time fixed for it, which cannot be exceeded; but of that day and hour no man knows; and therefore cannot boast of a moment of future time, or of a tomorrow, nor of what he shall enjoy on the morrow ^w; for, what he has today he cannot be certain he shall have the next; he cannot assure himself of health and honour, of pleasures, riches, and friends; he may have health today, and sickness tomorrow; be in honour today, and in disgrace on the morrow: he may bid his soul eat, drink, and be merry, seeing he has much goods laid up for many years, and vainly say, tomorrow shall be as this day, and much more abundant, when this night his soul may be required of him; he may have his wife and children, friends and relations, about him now, and before another day comes be stripped of them all; he may be in great affluence, and gave great substance for the present, and in a short time all may be taken from him, as Job's was; riches are uncertain things, they make themselves wings and flee away. Nor should a man boast of what he will do on the morrow; either in civil things, in trade and business; to which the Apostle James applies this passage, Jam 4:13; or in acts of charity, so Aben Ezra explains it, boast not of an alms deed to be done tomorrow; whatever a man finds to be his duty to do in this respect, he should do it at once, while he has an opportunity: or in things religious; as that he will repent of his sins, and amend his life on the morrow; that he will attend the means of grace, hear the Gospel, the voice of Christ; all which should be to day, and not be put off till tomorrow. Nor should true believers procrastinate the profession of their faith; nor should any duty, or exercise of religion, be postponed to another season; but men should work while it is day, and always abound in the work of the Lord, and be found so doing; see Isa 56:12;

for thou knowest not what a day may bring forth; time is like a teeming woman, to which the allusion is, big with something; but what that is is not known till brought forth: as a woman, big with child, knows not what she shall bring forth till the time comes, whether a son or a daughter, a dead or a living child; so the events of time, or what is in the womb of time, are not known till brought forth; these are the secret things which belong to God, which he keeps in his own breast; the times and seasons of things are only in his power, Act 1:6. We know not what the present day, as the Targum renders it, will bring forth; and still less what tomorrow will do, what changes it will produce in our circumstances, in our bodies and in our minds; so that we cannot be certain what we shall be, what we shall have, or what we shall do, on the morrow, even provided we have one.

Gill: Pro 27:2

Let another man praise thee, and not thine own mouth,.... Men should do those things which are praiseworthy; and should do them openly, that they may be seen and praised for them: for it is honourable to have such a character as Demetrius had, who had a good report of all men; and as the brother had, whose praise in the Gospel was in all the churches. To be commended by others, by any but a man's self, is to his credit and reputation; but nothing more hurtful to it than self-commendation; see 2Co 10:18; in some cases it is right for a man indeed to commend himself, when the glory of God, the credit of religion, the cause of truth and self-vindication, require it; as the prophet Samuel, the Apostle Paul, and others, have been obliged to do, 1Sa 12:3, &c.

a stranger, and not thine own lips; a stranger means any other than a man's self; and if it is one that he knows not, or has little acquaintance with; or if a foreigner, that does not personally know him, only has good testimonies of him, or has read his works; and especially if in other respects an enemy; it is greatly to his honour to be praised by him: and such a commendation comes with much better grace than from himself, and from whom indeed it would not come with any.

Gill: Pro 27:3

A stone is heavy, and the sand weighty,.... As was the stone which was at the well's mouth, where Laban's flocks were watered, which could not be rolled away till all the shepherds were gathered together, Gen 29:2; and like the burdensome stone Jerusalem is compared to Zec 12:3; and as that at the sepulchre of Christ, rolled away by the angel, Mat 28:2. And sand is a very ponderous thing; difficult to be carried, as the Septuagint render it, as a bag of it is; and to which heavy afflictions are sometimes compared, Job 6:2;

but a fool's wrath is heavier than them both; it cannot be removed, it rests in his bosom; it is sometimes intolerable to himself; he sinks and dies under the weight of it, as Nabal did: "wrath killeth the foolish man", Job 5:2; and it is still more intolerable to others, as Nebuchadnezzar's wrath and his fiery furnace were.

Gill: Pro 27:4

Wrath is cruel, and anger is outrageous,.... Or "an inundation" ^x; it is like the breaking in of the sea, or a flood of mighty waters, which know no bounds, and there is no stopping them: so cruel and outrageous were the wrath and anger of Simeon and Levi, in destroying the Shechemites; of Pharaoh, in making the Israelites to serve with hard bondage, and ordering their male children to be killed and drowned; and of Herod, in murdering the infants in and about Bethlehem;

but who is able to stand before envy? which is secret in a man's heart, and privately contrives and works the ruin of another, and against which there no guarding. All mankind in Adam fell before the envy of Satan; for it was through the envy of the devil that sin and death came into the world, in the Apocrypha:

"Nevertheless through envy of the devil came death into the world: and they that do hold of his side do find it.'' (Wisdom 2:24)

Abel could not stand before the envy of Cain; nor Joseph before the envy of his brethren; nor Christ before the envy of the Jews, his bitter enemies; and, where it is, there is confusion and every evil work, Jam 3:14. An envious man is worse than an angry and wrathful man; his wrath and anger may be soon over, or there may be ways and means of appeasing him; but envy continues and abides, and works insensibly.

Gill: Pro 27:5

Open rebuke is better than secret love. This is to be understood, not of rebuke publicly given; though Aben Ezra thinks public reproof is meant, which, arising from love, is better than that which is done in secret, though in love, as being more effectual; for rebuke among friends should be given privately, according to our Lord's direction, Mat 18:15; but it signifies reproof given faithfully and plainly, with openness of heart, and without mincing the matter, and palliating the offence; but speaking out freely, and faithfully laying before a person the evil of his sin, in all the circumstances of it, as the Apostle Paul did to Peter, when he withstood him to the face, because he was to be blamed, Gal 2:11. Now such kind of reproof is better than such love to a person as will not suffer him to tell him of his faults, for fear of grieving him, or losing his friendship; or than such love as does not show itself in deeds, and particularly in faithful reproofs; for so to act is to hate a person, and suffer sin to be upon him, Lev 19:17.

Gill: Pro 27:6

Faithful are the wounds of a friend,.... That is, friendly reproofs; which, though they may be severe, at least thought so, and may grieve and wound, and cause pain and uneasiness for the present, yet, proceeding from a spirit of love, faithfulness, and integrity, and designed for the good of the person reproved, ought to be kindly received; see Psa 141:5;

but the kisses of an enemy are deceitful; flow from a deceitful heart, and not to be confided in, as the kisses of Joab and Judas. It may be rather rendered, "are to be deprecated" ^y; prayed against, as real evils, hurtful and pernicious; and so the Targum renders it, "are evil". Good is the advice of Isocrates ^z,

"reckon them faithful, not who praise everything thou sayest or doest, but those that reprove what is amiss.''

Gill: Pro 27:7

The full soul loatheth an honeycomb,.... Or "tramples upon" it ^a, as the word signifies, and most versions render it, expressive of contempt and abhorrence; and suits will the situation of the honeycomb, which was usually in trees and rocks in Palestine: and so might drop from thence, and be trampled upon by passengers; and especially such as are here described, whose appetites have been sated with dainties, and their stomachs heave at the most delicious food. Jarchi interprets this of one that has no desire after the doctrines of the law; and so the senses of it are not esteemed by him; whereas he that has a desire for it, even the things which come to him with bitterness and labour are sweet to him. But it may be better applied to a self-sufficient man, that is full of himself: of his own wisdom and knowledge in divine things; of his strength, and the power of his free will; of his purity, holiness, goodness, and righteousness; who loathes the Gospel, comparable to the honeycomb for its sweetness; see Pro 16:24; it being disagreeable to his taste, and as insipid as the white of an egg to him; and as being against him, which makes him out an arrant fool, blows a blast on all his goodness and goodliness, strips the creature of his righteousness, and excludes boasting;

but to the hungry soul every bitter thing is sweet; that is in want of provision, has an appetite for it; anything, though ever so mean and disrelishing to others, is sweet to such an one; as was barley bread to Artaxerxes king of Persia, and country bread made of bran to Ptolemy Lagus king of Egypt, when in great distress for food ^b: Seneca says ^c, hunger will make bad bread fine food. And so is the Gospel, and every doctrine of it, to a sensible sinner; that is in want, and knows its wants, and has desires after spiritual things created in it; hungers and thirsts after the word and ordinances; after Christ, the bread of life; after the blessings of grace in him; particularly after the pardon of sin, and justifying righteousness and salvation by him; and after more knowledge of him, and communion with him. Now, though, here is nothing bitter in the Gospel, properly speaking, as in the law; yet, that which is bitter to others, and had been bitter to the above persons, is now sweet, and which are disagreeable to the flesh; as the denial of sinful, civil, and righteous self, which the Gospel teaches; and even that which is the most contemptible to men; as the preaching of the cross, or the doctrine of salvation by a crucified Christ; the doctrines of electing grace, imputed righteousness, the satisfaction of Christ, &c. How sweet are these to the taste of a hungry soul! and even though they are attended with bitter afflictions, the reproaches, revilings, and persecutions of men; as the paschal lamb, a type of Christ, was eaten with bitter herbs. This may also be applied to the hearing of the word; where and when there is plenty of means, men grow weary of the word, sick of it, and surfeit upon it and loath it; or, however, are very curious and nice, and cannot take up with plain preaching, but must have something suited to their palate, dressed up in a very elegant manner: but when the word of the Lord is precious or rare, and where there are few opportunities of hearing it, sensible souls, that have spiritual appetites, are glad of it; and it is sweet unto them, though not so nicely dressed and though brought to them in a homely manner.

Gill: Pro 27:8

As a bird that wandereth from her nest,.... To seek for food for herself and her young; or that leaves it without returning to it, and so her eggs or her young are exposed, and she herself liable to fall into the hands of birds of prey, or of the fowler, when she would be safe in her nest; as there was a law in Israel in her favour, Deu 22:6; or as one that is forced out and obliged to wander from place to place, Isa 16:2;

so is a man that wandereth from his place; who, in time of famine and distress, goes into other parts for bread, as Jacob's sons went down into Egypt; and such are they in a spiritual sense who leave all, and follow Christ for food for their souls; or who are forced to flee from place to place, and wander about in deserts and mountains, in dens and caves of the earth, because of the persecution of their enemies; or rather it is to be taken in an ill sense and applied to such who abide not in the calling whereunto they are called; dislike, and are unsatisfied with, their present business of life, and seek new employments, which oftentimes is to the hurt and detriment of themselves and families; and also to such who wander from the way of spiritual understanding, from the place of divine worship, from the word, ordinances, and commandments of the Lord; see Pro 21:16.

Gill: Pro 27:9

Ointment and perfume rejoice the heart,.... Meaning not the holy anointing oil for sacred use, or the perfume or incense offered on the altar of incense; but common oil or ointment used at entertainments, poured on the heads of the guests; and incense in censing of rooms, which were very delightful, pleased the senses, and so exhilarated the heart;

so doth the sweetness of a man's friend by hearty counsel; so the sweet and pleasant words, the wise and cordial counsel of a man's friend, rejoice his heart; he takes it well, he is highly delighted with it; he receives it kindly, and pursues it to advantage: or "by counsel of soul" ^c, such as relates to the welfare of the soul here and hereafter; such is the counsel Christ gives, to buy of him gold tried in the fire, white raiment eye salve; and such as the Scriptures give, which, with the saints, are the men of their counsel, as they were David's; and which ministers of the Gospel give, who are therefore like ointment and perfume, "a sweet savour of life unto life": some render the words, and they will bear it, "so the sweetness of a man's friend, more than the counsel of his soul" ^d or than his own; that is, the sweet counsel of a friend is better than his own, and more rejoices his heart, and gives him more pleasure than that does; and this way go the Jewish commentators.

Gill: Pro 27:10

Thine own friend, and thy father's friend forsake not,.... Who have been long tried and proved, and found faithful; these should be kept to and valued, and not new ones sought; which to do is oftentimes of bad consequence. Solomon valued his father's friend Hiram, and kept up friendship with him; but Rehoboam his son forsook the counsel of the old men his father's friends and counsellors, and followed the young mien his new friends, and thereby lost ten tribes at once. Jarchi interprets this of God, the friend of Israel and of their fathers, who is not to be forsaken, and is a friend that loves at all times; and to forsake him is to forsake the fountain of living waters;

neither go into thy brother's house in the day of thy calamity; poverty and distress, to tell him thy case, expecting sympathy relief, and succour from him; but rather go to thy friend and father's friend, who sticks closer than a brother; see Pro 18:24;

for better is a neighbour that is near than a brother far off: a neighbour that is a fast and faithful friend, and who is not only near as to place but as to affections is more serviceable and, useful to a man in time of distress than a brother though near in blood, yet as far off in place, so much more in affection, and from whom a man can promise nothing, and little is to be expected. The phrase in the preceding clause signifies a cloudy day, and such a day of distress through poverty is; in which sense it is used by Latin ^e writers, when a man is alone, and former friends care not to come nigh him.

Gill: Pro 27:11

My son, be wise, and make my heart glad,.... That is, show thyself to be a wise man by thy words and actions; endeavour to get a good share of wisdom and knowledge, and make a good use of it, and that will rejoice my heart; as nothing more gladdens the heart of a parent than the wisdom and prudent behaviour of his son; see Pro 10:1;

that I may answer him that reproacheth me; with begetting a foolish son, or a wicked man; or making him such by ill examples; or through neglect of education; or by using too much severity in it.

Gill: Pro 27:12

A prudent man foreseeth the evil,.... See Gill on Pro 22:3; or "seeth the evil" ^f; the evil of sin, as it is contrary to the nature, will, and law and abominable in his sight; and not only the evil of gross actions of sin, but of indwelling lust; and such an one, who is wise to that which is good, sees the sad work sin has made in the world, and in himself; how it has defaced the image of God in man, stripped him of his righteousness, and defiled all the powers and faculties of his soul; upon which sight of it he is filled with shame, reflects upon himself for his past conduct, loathes sin, and himself for it, repents of it, confesses and forsakes it: he likewise sees the evil of punishment for sin, the just demerit of it, the curse of the law, the wrath of God, the second and eternal death, a separation from God, a sense and feeling of divine vengeance, anguish, and distress intolerable, and that for ever;

and hideth himself; not in secret places, that he may not be seen by the Lord; nor in his own works of righteousness, to secure him from the wrath of God: nor is it to he understood of his hiding himself from sinners and their company, and so escaping the pollutions of the world; but of his betaking himself to Christ, who is the city of refuge, the stronghold, the rock, in the clefts of which the people of God hide themselves; even in his wounds, or in him as a suffering crucified Saviour, and who is the hiding place from the wind, and covert from the storm of divine wrath; such are redemption by him, his sacrifice and satisfaction, his blood and righteousness, and intercession; see Isa 32:2; also See Gill on Pro 22:3;

but the simple pass on, and are punished; such who are thoughtless and foolish, have no sight nor sense of sin and danger, go on in their sinful course of life without any care or concern, without any fear or dread, till their feet stumble on the dark mountains of eternity; and they fall into the bottomless pit of perdition, from whence there is no recovery.

Gill: Pro 27:13

Take his garment that is surety for a stranger, and take a pledge of him for a strange woman. See Gill on Pro 20:16, where the same proverb is, and is expressed in the same words as here.

Gill: Pro 27:14

He that blesseth his friend with a loud voice,.... So as not only to be heard by him, but by others; who is extravagant in his praises and commendations of him; who exceeds all bounds of modesty, truth, and decency; who affects pompous words, and hyperbolical expressions; and shows himself to be a real sycophant and flatterer, having some sinister end to serve by it;

rising early in the morning; lest any should be before him, and get the benefit he seeks by his flattery; or as if he had not time enough in the day to finish his encomium, unless he began early in the morning, and continued it all the day; and so it denotes his being incessant at this work, always harping on this string, or expressing himself in this adulatory way; or, as some think, this is mentioned as an aggravation of his sin, that he should be acting this low, mean, and criminal part, when he should be employed in devotion and prayer to God;

it shall be counted a curse to him; either to the flatterer, by his friend whom he blesses, and by all wise men that hear him, who will despise him all one as if he cursed him: the Septuagint, Syriac, and Arabic versions, render it to this sense, that such an one nothing differs, or nothing seems to differ, from one that curses: or else to the person blessed, whom others will curse or however detract from his character, because of the profuse praises bestowed upon him; nay, sometimes God himself curses such a man, who listens to, is fond of, and receives the fulsome flatteries of wicked men, as in the case of Herod, Act 12:22.

Gill: Pro 27:15

A continual dropping in a very rainy day,.... That is, through the roof of a house which is not well covered, or which lets in rain by one means or another; so that in a thorough rainy day it keeps continually dropping, to the great annoyance of those within, and which is very uncomfortable to them: it is observed ^g that rain is called by the name in the text, because a man is shut up under a roof falls; and continuing long he is shut up within doors and cannot come out;

and a contentious woman are alike; troublesome and uncomfortable; as in a rainy day, a man cannot go abroad with any pleasure, and if the rain is continually dropping upon him in his house he cannot sit there with any comfort; and so a contentious woman, that is always scolding and brawling, a man has no comfort at home; and if he goes abroad he is jeered and laughed at on her account by others; and perhaps she the more severely falls upon him when he returns for having been abroad; see Pro 19:13.

Gill: Pro 27:16

Whosoever hideth her hideth the wind,.... Whoever attempts to stop her brawls and contentions, to repress and restrain them, and hinder her voice being heard in the streets, and endeavours to hide the shame that comes upon herself and family, attempts a thing as impossible as to hide the wind in the palm of a man's hand, or to stop it from blowing; for as that, by being restrained or pent up by any methods that can be used, makes the greater noise, so, by all the means that are used to still a contentious woman, she is but the more noisy and clamorous, and becomes more shameful and infamous;

and the ointment of his right hand, which bewrayeth itself: or "will call" or "calls" ^h, and says, in effect, Here am I; for the smell of it, which cannot be hid when held in a man's hand, betrays it; and the faster he holds it, and the more he presses and squeezes it, and the more it is heated hereby, the more it diffuses its savour, and is known to be where it is; and so all attempts to stop the mouth of a brawling woman does but cause her to brawl the louder.

Gill: Pro 27:17

Iron sharpeneth iron,.... A sword or knife made of iron is sharpened by it; so butchers sharpen their knives;

so a man sharpeneth the countenance of his friend; by conversation with him; thus learned men sharpen one another's minds, and excite each other to learned studies; Christians sharpen one another's graces, or stir up each other to the exercise of them, and the gifts which are bestowed on them, and to love and to good works. So Jarchi and Gersom understand it of the sharpening of men's minds to the learning of doctrine; but Aben Ezra, takes it in an ill sense, that as iron strikes iron and sharpens it, so a wrathful man irritates and provokes wrath in another. Some render the words, "as iron delighteth in iron, so a man rejoiceth the countenance of his friend", ⁱ: by his company and conversation.

Commentary -- Verse Notes / Footnotes

NET Notes: Pro 27:1

¹ tn The form אַל־תִּתְהַלֵּל (’al-tithallel) is the Hitpael jussive negated; it is from the common verb “to praise,” and so in this setting means “to praise oneself” or “to boast.”

sn The verse rules out one’s overconfident sense of ability to control the future. No one can presume on the future.

² sn The word “tomorrow” is a metonymy of subject, meaning what will be done tomorrow, or in the future in general.

³ sn The expression “you do not know” balances the presumption of the first line, reminding the disciple of his ignorance and therefore his need for humility (e.g., Matt 6:34; Luke 12:20; Jas 4:13-16).

NET Notes: Pro 27:2

¹ tn Heb “a stranger.” This does not necessarily refer to a non-Israelite, as has been demonstrated before in the book of Proverbs, but these are people outside the familiar and accepted circles. The point is that such a person would be objective in speaking about your abilities and accomplishments.

² sn “Mouth” and “lips” are metonymies of cause; they mean “what is said.” People should try to avoid praising themselves. Self praise can easily become a form of pride, even if it begins with trivial things. It does not establish a reputation; reputation comes from what others think about you.

³ tn “a foreigner”; KJV, ASV, NASB, NRSV “a stranger.”

NET Notes: Pro 27:3

¹ tn The subject matter is the vexation produced by a fool. The term כַּעַס (ca’as) means “vexation” (ASV); provocation” (NAB, NASB, NIV, NRSV); “anger” (KJV “wrath”) and usually refers to undeserved treatment. Cf. NLT “the resentment caused by a fool.”

sn The same noun is used in 1 Sam 1:6, 16 for the “provocation” given to Hannah by Peninnah for being barren.

² sn The contrast is made between dealing with the vexation of a fool and physical labor (moving stones and sand). More tiring is the vexation of a fool, for the mental and emotional effort it takes to deal with it is more draining than physical labor. It is, in the sense of this passage, almost unbearable.

NET Notes: Pro 27:4

¹ tn Heb “fierceness of wrath and outpouring [= flood] of anger.” A number of English versions use “flood” here (e.g., NASB, NCV, NLT).

² tn The Hebrew term translated “jealousy” here probably has the negative sense of “envy” rather than the positive sense of “zeal.” It is a raging emotion (like “anger” and “wrath,” this word has nuances of heat, intensity) that defies reason at times and can be destructive like a consuming fire (e.g., 6:32-35; Song 8:6-7). The rhetorical question is intended to affirm that no one can survive a jealous rage. (Whether one is the subject who is jealous or the object of the jealousy of someone else is not so clear.)

NET Notes: Pro 27:5

¹ tn Heb “revealed” or “uncovered” (Pual participle from גָּלָה, galah). This would specify the reproof or rebuke as direct, honest, and frank, whether it was coming from a friend or an enemy.

² tn The Hebrew term translated “hidden” (a Pual participle from סָתַר, satar) refers to a love that is carefully concealed; this is contrasted with the open rebuke in the first line. What is described, then, is someone too timid, too afraid, or not trusting enough to admit that reproof is a genuine part of love (W. McKane, Proverbs [OTL], 610). It is a love that is not expressed in proper concern for the one loved. See also, e.g., 28:23 and 29:3.

NET Notes: Pro 27:6

¹ tn The Niphal participle of אָמַן (’aman) means “faithful; reliable; sure; trustworthy.” The word indicates that the wounds from a friend “can be trusted” (so NIV, NCV) because they are meant to correct and not to destroy (e.g., 25:12; Deut 7:9; Job 12:20).

² sn “Kisses” probably represents a metonymy of adjunct; the term describes any expressions or indications of affection. But coming from an enemy, they will be insincere – as indicated by their excessive number.

³ tn The form is נַעְתָּרוֹת (na’tarot), the Niphal participle of עָתַר (’atar, “to be abundant”). Contemporary translations render this rare form in a number of different ways: “deceitful” (NASB, NKJV); “profuse” (NRSV); “many” (NLT). But the idea of “excessive” or “numerous” fits very well. The kisses of an enemy cannot be trusted, no matter how often they are presented.

NET Notes: Pro 27:7

¹ tn Traditionally, “soul” (so KJV, ASV). The Hebrew text uses נֶפֶשׁ (nefesh) here for the subject – the full appetite [“soul”]. The word refers to the whole person with all his appetites. Here its primary reference is to eating, but it has a wider application than that – possession, experience, education, and the like.

² tn Here the term נֶפֶשׁ (nefesh, traditionally, “soul”) is used again, now in contrast to describe the “hungry appetite” (cf. NRSV “ravenous appetite”), although “hungry mouth” might be more idiomatic for the idea. Those whose needs are great are more appreciative of things than those who are satisfied. The needy will be delighted even with bitter things.

NET Notes: Pro 27:8

¹ tn The form נוֹדֶדֶת (nodedet) is the Qal participle from נָדַד (nadad), “to wander; to stray; to flutter; to retreat; to depart”; cf. NIV, NRSV, NLT “strays.” It will be directly paralleled with the masculine participle in the second colon.

² tn Heb “place” (so KJV, ASV); most other English versions translate as “home.”

sn The reason for the wandering from the nest/place is not given, but it could be because of exile, eviction, business, or irresponsible actions. The saying may be generally observing that those who wander lack the security of their home and cannot contribute to their community (e.g., the massive movement of refugees). It could be portraying the unhappy plight of the wanderer without condemning him over the reason for the flight.

NET Notes: Pro 27:9

¹ sn The first line of the proverb provides the emblem to the parallel point. The emblem is the joy that anointing oil (ointment) and incense bring, and the point is the value of the advice of a friend.

² tn Some think the MT is unintelligible as it stands: “The sweetness of his friend from the counsel of the soul.” The Latin version has “the soul is sweetened by the good counsels of a friend.” D. W. Thomas suggests, “counsels of a friend make sweet the soul” (“Notes on Some Passages in the Book of Proverbs,” VT 15 [1965]: 275). G. R. Driver suggests, “the counsel of a friend is sweeter than one’s own advice” (literally, “more than the counsel of the soul”). He also suggests “more than of fragrant wood.” See G. R. Driver, “Hebrew Notes,” ZAW 52 (1934): 54; idem, “Suggestions and Objections,” ZAW 55 (1937): 69-70. The LXX reads “and the soul is rent by misfortunes.” The MT, for want of better or more convincing readings, may be interpreted to mean something like “[Just as] ointment and incense brings joy to the heart, [so] the sweetness of one’s friend [comes] from his sincere counsel.”

NET Notes: Pro 27:10

¹ sn The meaning of the verse is very difficult, although the translation is rather straightforward. It may simply be saying that people should retain family relationships but will discover that a friend who is available is better than a relative who is not. But C. H. Toy thinks that the verse is made up of three lines that have no connection: 10a instructs people to maintain relationships, 10b says not to go to a brother’s house [only?] when disaster strikes, and 10c observes that a nearby friend is better than a far-away relative. C. H. Toy suggests a connection may have been there, but has been lost (Proverbs [ICC], 485-86). The conflict between 17:17 and 10b may be another example of presenting two sides of the issue, a fairly frequent occurrence in the book of Proverbs.

NET Notes: Pro 27:11

¹ tn Heb “my son”; the reference to a “son” is retained in the translation here because in the following lines the advice is to avoid women who are prostitutes.

² tn The verb is the cohortative of שׁוּב (shuv); after the two imperatives that provide the instruction, this form with the vav will indicate the purpose or result (indirect volitive sequence).

³ sn The expression anyone who taunts me refers to those who would reproach or treat the sage with contempt, condemning him as a poor teacher. Teachers are often criticized for the faults and weaknesses of their students; but any teacher criticized that way takes pleasure in pointing to those who have learned as proof that he has not labored in vain (e.g., 1 Thess 2:19-20; 3:8).

NET Notes: Pro 27:12

¹ tn Heb “go on”; the word “right” is supplied in the translation to clarify the meaning: The naive person, oblivious to impending danger, meets it head on.

NET Notes: Pro 27:13

¹ tn Heb “his garment.”

² tn Or “for a strange (= adulterous) woman.” Cf. KJV, ASV, NASB, NLT; NIV “a wayward woman.”

³ tn This proverb is virtually identical to 20:16.

NET Notes: Pro 27:14

¹ tn The verse begins with the Piel participle from בָּרַךְ (barach). It could be taken as the subject, with the resulting translation: “Blessing…will be counted as a curse.” However, that would be rather awkward. So it is preferable to take the first line as the condition (“if someone blesses”) and the second as the consequence (“[then] it will be counted”).

² tn Heb “rising early in the morning” (so KJV, ASV). The infinitive explains the verb “bless,” giving the circumstances of its action. The individual rises early to give his blessing.

³ sn The point of the proverb is that loud and untimely greetings are not appreciated. What was given as a “blessing” will be considered a “curse” – the two words being antonyms. The proverb makes the point that how, when, and why they say what they say is important too (D. Kidner, Proverbs [TOTC], 166).

NET Notes: Pro 27:15

¹ tn Heb “a wife of contentions” (an attributive genitive). Cf. NAB, NIV “a quarrelsome wife”; NLT “a nagging wife.”

² tn The form נִשְׁתָּוָה (nishtavah) is classified by BDB as a Nitpael perfect from the root שָׁוָה (shavah, “to be like; to resemble”; BDB 1001 s.v. I שָׁוָה). The form also has metathesis before the sibilant. The LXX interprets it as “Drops drive a man out of his house on a wintry day; so a railing woman also drives him out of his own house.”

NET Notes: Pro 27:16

¹ tn The participle and verb both are from the root צָפַן (tsafan, “to hide”). This combination could be translated “hiding her is [like] hiding the wind.”

sn A contentious woman is uncontrollable. The wind can gust at any moment; so too the contentious woman can nag or complain without warning. If anyone can hide the wind he can hide her.

² sn The verb is the Qal imperfect of קָרָא (qara’); BDB 895 s.v. 5.b defines it here as “call for = demand, require,” but acknowledge that it is probably corrupt. R. B. Y. Scott interprets it to mean “grasping” oil in the hand, an expression he compares to the modern “butterfingers” (Proverbs, Ecclesiastes [AB], 163). Others have interpreted it to mean “betrays” – “ointment of his right hand betrays itself,” meaning its smell persists. However, the connection to the proverb does not seem obvious with that interpretation.

³ tc The LXX took an etymologizing approach to the whole verse and translated it “the north wind is a severe wind, but by its name is termed auspicious.” In this rendering the Hebrew text’s “oil” became “its name,” “right hand” became “auspicious,” and “grasp” became “called.”

NET Notes: Pro 27:17

¹ tn The term “as” is not in the Hebrew text, but is supplied in the translation to clarify the comparison.

² tn BDB classifies the verb in the first colon as a Qal apocopated jussive of I חָדָה (khadah, “to grow sharp”; BDB 292 s.v.), and the verb in the second half of the verse (יַחַד, yakhad) as a Hiphil apocopated jussive. The difference would be: “let iron by means of iron grow sharp, and let a man sharpen the countenance of his friend.” But it makes more sense to take them both as Hiphil forms, the first being in pause. Other suggestions have been put forward for the meaning of the word, but the verb “sharpens” fits the context the best, and is followed by most English versions. The verb may be a shortened form of the imperfect rather than a jussive.

³ tn Heb “and a man,” although the context does not indicate this should be limited to males only.

⁴ tn Heb “sharpens the face of his friend.” The use of the word “face” (cf. KJV, ASV “countenance”) would here emphasize that it is the personality or character that is being sharpened. Constructive criticism sharpens character. Use of the wits in interaction that makes two people sharp as a razor (W. McKane, Proverbs [OTL], 615); another example, from the Talmud, is that of two students sharpening each other in the study of the Torah (b. Ta’anit 7a).

Geneva Bible: Pro 27:1

Boast not thyself of to ^{( a )} morrow; for thou knowest not what a day may bring forth.

^{( a )} Do not delay the time, but take the opportunity when it is offered.

Geneva Bible: Pro 27:4

Wrath [is] cruel, and anger [is] outrageous; but who [is] able to stand before ^{( b )} envy?

^{( b )} For the envious are obstinate, and cannot be reconciled.

Geneva Bible: Pro 27:6

Faithful [are] the wounds of a friend; but the kisses of an enemy [are] ^{( c )} deceitful.

^{( c )} They are flattering and seem friendly.

Geneva Bible: Pro 27:10

Thy own friend, and thy father's friend, forsake not; neither go into thy brother's ^{( d )} house in the day of thy calamity: [for] better [is] a neighbour [that is] near than a brother far off.

^{( d )} Do not trust any worldly help in the day of your trouble.

Geneva Bible: Pro 27:12

^{( e )} A prudent [man] foreseeth the evil, [and] hideth himself; [but] the simple pass on, [and] are punished.

^{( e )} See Pro 22:3

Geneva Bible: Pro 27:14

He that blesseth his friend with a loud voice, rising ^{( f )} early in the morning, it shall be counted a curse to him.

^{( f )} Hastily and without cause.

Geneva Bible: Pro 27:17

Iron sharpeneth iron; so a ^{( g )} man sharpeneth the countenance of his friend.

^{( g )} One hasty man provokes another to anger.

Commentary -- Verse Range Notes

TSK Synopsis: Pro 27:1-27

1 Observations of self love;

5 of true love;

11 of care to avoid offenses;

23 and of the household care.

Maclaren: Pro 27:3

The Weight Of Sand

The sand is weighty.'--Proverbs. 27:3.

THIS Book of Proverbs has a very wholesome horror of the character which it calls a feel'; meaning thereby, not so much intellectual feebleness as moral and religious obliquity, which are the stupidest things that a man can be guilty of. My text comes from a very picturesque and vivid description, by way of comparison, of the fatal effects of such a man's passion. The proverb-maker compares two heavy things, stones and sand, and says that they are feathers in comparison with the immense lead-like weight of such a man's wrath.

Now I have nothing more to do with the immediate application of my text. I want to make a parable out of it. What is lighter than a grain of sand? What is heavier than a bagful of it? As the grains fail one by one, how easily they can be blown away! Let them gather, and they bury temples, and crush the solid masonry of pyramids. Sand is weighty.' The accumulation of light things is overwhelmingly ponderous. Are there any such things in our lives? If there are, what ought we to do? So you get the point of view from which I want to look at the words of our text.

I. The First Suggestion That I Make Is That They Remind Us Of The Supreme Importance Of Trifles.

If trivial acts are unimportant, what signifies the life of man? For ninety-nine and a half per cent. of every man's life is made up of these light nothings; and unless there is potential greatness in them, and they are of importance, then life is all a tale told by an idiot, full of sound and fury, signifying nothing.' Small things make life; and if they are small, then it is so too.

But remember, too, that the supreme importance of so-called trivial actions is seen in this, that there may be every bit as much of the noblest things that belong to humanity condensed in, and brought to bear upon, the veriest trifle that a man can do, as on the greatest things that he can perform. We are very poor judges of what is great and what is little. We have a very vulgar estimate that noise and notoriety and the securing of, not great but big, results of a material kind make the deeds by which they are secured, great ones. And we think that it is the quiet things, those that do not tell outside at all, that are the small ones.

Well! here is a picture for you. Half-a-dozen shabby, travel-stained Jews, sitting by a river-side upon the grass, talking to a handful of women outside the gates of a great city. Years before that, there had been what the world calls a great event, almost on the same ground--a sanguinary fight, that had settled the emperorship of the then civilised world, for a time. I want to know whether the first preaching of the Gospel in Europe by the Apostle Paul, or the battle of Philippi, was the great event, and which of the two was the little one. I vote for the Jews on the grass, and let all the noise of the fight, though it reverberated through the world for a bit, die away, as' a little dust that rises up, and is lightly laid again.' Not the noisy events are the great ones; and as much true greatness may be manifested in a poor woman stitching in her garret as in some of the things that have rung through the world and excited all manner of vulgar applause. Trifles may be, and often are, the great things in life.

And then remember, too, how the most trivial actions have a strange knack of all at once leading on to large results, beyond what could have been expected. A man shifts his seat in a railway carriage, from some passing whim, and five minutes afterwards there comes a collision, and the bench where he had been sitting is splintered up, and the place where he is sitting is untouched, and the accidental move has saved his life. According to the old story a boy, failing in applying for a situation, stoops down in the courtyard and picks up a pin, and the millionaire sees him through the window, and it makes his fortune. We cannot tell what may come of anything; and since we do not know the far end of our deeds, let us be quite sure that we have got the near end of them right. Whatever may be the issue, let us look after the motive, and then all will be right. Small seeds grow to be great trees, and in this strange and inexplicable network of things which men call circumstances, and Christians call Providence, the only thing certain is that great' and small' all but cease to be a tenable, and certainly altogether cease to be an important distinction.

Then another thing which I would have you re member is, that it is these trivial actions which, in their accumulated force, make character. Men are not made by crises. The crises reveal what we have made ourselves by the trifles. The way in which we do the little things forms the character according to which we shall act when the great things come. If the crew of a man-of-war were not exercised at boat and fire drill during many a calm day, when all was safe, what would become of them when tempests were raging, or flames breaking through the bulk-heads? It is no time to learn drill then. And we must make our characters by the way in which, day out and day in, we do little things, and find in them fields for the great virtues which will enable us to front the crises of our fate unblenching, and to master whatsoever difficulties come in our path. Geologists nowadays distrust, for the most part, theories which have to invoke great forces in order to mould the face of a country. They tell us that the valley, with its deep sides and wide opening to the sky, may have been made by the slow operation of a tiny brooklet that trickles now down at its base, and by erosion of the atmosphere. So we shape ourselves --and that is a great thing--by the way we do small things.

Therefore, I say to you, dear friends! think solemnly and reverently of this awful life of ours. Clear your minds of the notion that anything is small which offers to you the alternative of being done in a right way or in a wrong; and recognise this as a fact--sand is weighty,' trifles are of supreme importance.

II. Now, Secondly, Let Me Ask You To Take This Saying As Suggesting The Overwhelming Weight Of Small Sins.

That is only an application in one direction of the general principle that I have been trying to lay clown; but it is one of such great importance that I wish to deal with it separately. And my point is this, that the accumulated pressure upon a man of a multitude of perfectly trivial faults and transgressions makes up a tremendous aggregate that weighs upon him with awful ponderousness.

Let me remind you, to begin with, that, properly speaking, the words great' and small' should not be applied in reference to things about which right' or wrong' are the proper words to employ. Or, to put it into plainer language, it is as absurd to talk about the size' of a sin, as it is to take the superficial area of a picture as a test of its greatness. The magnitude of a transgression does not depend on the greatness of the act which transgresses--according to human standards --but on the intensity with which the sinful element is working in it. For acts make crimes, but motives make sins. If you take a bit of prussic acid, and bruise it down, every little microscopic fragment will have the poisonous principle in it; and it is very irrelevant to ask whether it is as big as a mountain or small as a grain of dust, it is poison all the same. So to talk about magnitude in regard to sins, is rather to introduce a foreign consideration. But still, recognising that there is a reality in the distinction that people make between great sins and small ones, though it is a superficial distinction, and does not go down to the bottom of things, let us deal with it now.

I say, then, that small sins, by reason of their numerousness, have a terrible accumulative power. They are like the green flies on our rose-bushes, or the microbes that our medical friends talk so much about nowadays. Like them, their power of mischief does not in the least degree depend on their magnitude, and like them, they have a tremendous capacity of reproduction. It would be easier to find a man that had not done any one sin than to find out a man that had only done it once. And it would be easier to find a man that had done no evil than a man who had not been obliged to make the second edition of his sin an enlarged one. For this is the present Nemesis of all evil, that it requires repetition, partly to still conscience, partly to satisfy excited tastes and desires; so that animal indulgence in drink and the like is a type of what goes on in the inner life of every man, in so far as the second dose has to be stronger than the first in order to produce an equivalent effect; and so on ad infinitum.

And then remember that all our evil doings, however insignificant they may be, have a strange affinity with one another, so that you will find that to go wrong in one direction almost inevitably leads to a whole series of consequential transgressions of one sort or another. You remember the old story about the soldier that was smuggled into a fortress concealed in a hay cart, and opened the gates of a virgin citadel to his allies outside. Every evil thing, great or small, that we admit into our lives, still more into our hearts, is charged with the same errand as he had, Set wide the door when you are inside, and let us all come in after you.' He taketh with him seven other spirits worse than himself, and they dwell there.' None of them,' says one of the prophets, describing the doleful creatures that haunt the ruins of a deserted city, shall by any means want its mate,' and the satyrs of the islands and of the woods join together! and hold high carnival in the city. And so, brethren! our little transgressions open the door for great ones, and every sin makes us more accessible to the assaults of every other.

So let me remind you how here, in these little unnumbered acts of trivial transgression which scarcely produce any effect on conscience or on memory, but make up so large a portion of so many of our lives, lies one of the most powerful instruments for making us what we are. If we indulge in slight acts of transgression be sure of this, that we shall pass from them to far greater ones. For one man that leaps or falls all at once into sin which the world calls gross, there are a thousand that slide into it. The storm only blows down the trees whose hearts have been eaten out and their roots loosened. And when you see a man having a reputation for wisdom and honour all at once coming crash down and disclosing his baseness, be sure that he began with small deflections from the path of right. The evil works underground; and if we yield to little temptations, when great ones come we shall fall their victims.

Let me remind you, too, that there is another sense in which sand is weighty.' You may as well be crushed under a sandhill as under a mountain of marble. It matters not which. The accumulated weight of the one is as great as that of the other. And I wish to lay upon the consciences of all that are listening to me now this thought, that an overwhelming weight of guilt results from the accumulation of little sins. Dear friends! I do not desire to preach a gospel of fear, but I cannot help feeling that, very largely, in this day, the ministration of the Christian Church is defective in that it does not give sufficient, though sad and sympathetic, prominence to the plain teaching of Christ and of the New Testament as to future retribution for present sin. We shall every one of us give account of himself to God'; and if the account is long enough it will foot up to an enormous sum, though each item may be only halfpence. The weight of a lifetime of little sins will be enough to crush a man down with guilt and responsibility when he stands before that Judge. That is all true, and you know it, and I beseech you, take it to your hearts, Sand is weighty.' Little sins have to be accounted for, and may crush.

III. And Now, Lastly, Let Me Ask You To Consider One Or Two Of The Plain, Practical Issues Of Such Thoughts As These.

And, first, I would say that these considerations set in a very clear light the absolute necessity for all-round and ever-wakeful watchfulness over ourselves. A man in the tropics does not say, Mosquitoes are so small that it does not matter if two or three of them get inside my bed-curtains.' He takes care that not one is there before he lays himself down to sleep. There seems to be nothing more sad than the complacent, easy-going way in which men allow themselves to keep their higher moral principles and their more rigid self-examination for the great' things, as they suppose, and let the little things often take care of themselves. What would you think of the captain of a steamer who in calm weather sailed by rule of thumb, only getting out his sextant when storms began to blow? And what about a man that lets the myriad trivialities that make up a day pass in and out of his heart as they will, and never arrests any of them at the gate with a How camest thou in hither?' Look after the pence, and the pounds will look after themselves.' Look after your trivial acts, and, take my word for it, the great ones will be as they ought to be.

Again, may not this thought somehow take down our easy-going and self-complacent estimate of ourselves? I have no doubt that there are a number of people in my audience just now who have been more or less consciously saying to themselves whilst I have been going on, What have I to do with all this talk about sin, sin, sin? I am a decent kind of a man. I do all the duties of my daily life, and nobody can say that the white of my eyes is black. I have done no great transgressions. What is it all about? It has nothing to do with me.'

Well, my friend! it has this to do with you--that in your life there are a whole host of things which only a very superficial estimate hinders you from recognising to be what they are--small deeds, but great sins. Is it a small thing to go, as some of you do go on from year to year, with your conduct and your thoughts and your loves and your desires utterly unaffected by the fact that there is a God in heaven, and that Jesus Christ died for you? Is that a small thing? It manifests itself in a great many insignificant actions. That I grant you; and you are a most respectable man, and you keep the commandments as well as you can. But the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified.' I say that that is not a small sin.

So, dear brethren! I beseech you judge yourselves by this standard. I charge none of you with gross iniquities. I know nothing about that. But I do appeal to you all, as I do to myself, whether we must not recognise the fact that an accumulated multitude of transgressions which are only superficially small, in their aggregate weigh upon us with a weight heavy as frost, and deep almost as life.'

Last of all, this being the case, should we not all turn ourselves with lowly hearts, with recognition of our transgressions, acknowledging that whether it be five hundred or fifty pence that we owe, we have nothing to pay, and betake ourselves to Him who alone can deliver us from the habit and power of these small accumulated faults, and who alone can lift the burden of quilt and responsibility from off our shoulders? If you irrigate the sand it becomes fruitful soil. Christ brings to us the river of the water of life; the inspiring, the quickening, the fructifying power of the new life that He bestows, and the sand may become soil, and the wilderness blossom as the rose. A heavy burden lies on our shoulders. Ah! yes! but' Behold the Lamb of God that beareth away the sins of the world!' What was it that crushed Him down beneath the olives of Gethsemane? What was it that made Him cry, My God! Why hast Thou forsaken me?' I know no answer but one, for which the world's gratitude is all too small. The Lord hath laid on Him the iniquity of us all.'

Sand is weighty,' but Christ has borne the burden. Cast thy burden upon the Lord,' and it will drop from your emancipated shoulders, and they will henceforth bear only the light burden of His love.

MHCC: Pro 27:1

We know not what a day may bring forth. This does not forbid preparing for to-morrow, but presuming upon to-morrow. We must not put off the great work of conversion, that one thing needful.

MHCC: Pro 27:2

There may be occasion for us to justify ourselves, but not to praise ourselves.

MHCC: Pro 27:3-4

Those who have no command of their passions, sink under the load.

MHCC: Pro 27:5-6

Plain and faithful rebukes are better, not only than secret hatred, but than love which compliments in sin, to the hurt of the soul.

MHCC: Pro 27:7

The poor have a better relish of their enjoyments, and are often more thankful for them, than the rich. In like manner the proud and self-sufficient disdain the gospel; but those who hunger and thirst after righteousness, find comfort from the meanest book or sermon that testifies of Christ Jesus.

MHCC: Pro 27:8

Every man has his proper place in society, where he may be safe and comfortable.

MHCC: Pro 27:9-10

Depend not for relief upon a kinsman, merely for kindred's sake; apply to those who are at hand, and will help in need. But there is a Friend that sticketh closer than a brother, and let us place entire confidence in him.

MHCC: Pro 27:11

An affectionate parent urges his son to prudent conduct that should gladden his heart. The good conduct of Christians is the best answer to all who find fault with the gospel.

MHCC: Pro 27:12

Where there is temptation, if we thrust ourselves into it, there will be sin, and punishment will follow.

MHCC: Pro 27:13

An honest man may be made a beggar, but he is not honest that makes himself one.

MHCC: Pro 27:14

It is folly to be fond of being praised; it is a temptation to pride.

MHCC: Pro 27:15-16

The contentions of a neighbour may be like a sharp shower, troublesome for a time; the contentions of a wife are like constant rain.

MHCC: Pro 27:17

We are cautioned to take heed whom we converse with. And directed to have in view, in conversation, to make one another wiser and better.

Matthew Henry: Pro 27:1

Here is, 1. A good caution against presuming upon time to come: Boast not thyself, no, not of tomorrow, much less of many days or years to come. This does not forbid preparing for tomorrow, but presuming upon tomorrow. We must not promise ourselves the continuance of our lives and comforts till tomorrow, but speak of it with submission to the will of God and as those who with good reason are kept at uncertainty about it. We must not take thought for the morrow (Mat 6:34), but we must cast our care concerning it upon God. See Jam 4:13-15. We must not put off the great work of conversion, that one thing needful, till tomorrow, as if we were sure of it, but today, while it is called today, hear God's voice. 2. A good consideration, upon which this caution is grounded: We know not what a day may bring forth, what event may be in the teeming womb, of time; it is a secret till it is born, Ecc 11:5. A little time may produce considerable changes, and such as we little think of. We know not what the present day may bring forth; the evening must commend it. Nescis quid serus vesper vehat - Thou knowest not what the close of evening may bring with it. God has wisely kept us in the dark concerning future events, and reserved to himself the knowledge of them, as a flower of the crown, that he may train us up in a dependence upon himself and a continued readiness for every event, Act 1:7.

Matthew Henry: Pro 27:2

Note, 1. We must do that which is commendable, for which even strangers may praise us. Our light must shine before men, and we must do good works that may be seen, though we must not do them on purpose that they may be seen. Let our own works be such as will praise us, even in the gates, Phi 4:8. 2. When we have done it we must not commend ourselves, for that is an evidence of pride, folly, and self-love, and a great lessening to a man's reputation. Every one will be forward to run him down that cries himself up. There may be a just occasion for us to vindicate ourselves, but it does not become us to applaud ourselves. Proprio laus sordet in ore - Self-praise defiles the mouth.

Matthew Henry: Pro 27:3-4

These two verses show the intolerable mischief, 1. Of ungoverned passion. The wrath of a fool, who when he is provoked cares not what he says and does, is more grievous than a great stone or a load of sand. It lies heavily upon himself. Those who have no command of their passions do themselves even sink under the load of them. The wrath of a fool lies heavily upon those he is enraged at, to whom, in his fury, he will be in danger of doing some mischief. It is therefore our wisdom not to give provocation to a fool, but, if he be in a passion, to get out of his way. 2. Of rooted malice, which is as much worse than the former as coals of juniper are worse than a fire of thorns. Wrath (it is true) is cruel, and does many a barbarous thing, and anger is outrageous; but a secret enmity at the person of another, an envy at his prosperity, and a desire of revenge for some injury or affront, are much more mischievous. One may avoid a sudden heat, as David escaped Saul's javelin, but when it grows, as Saul's did, to a settled envy, there is no standing before it; it will pursue; it will overtake. He that grieves at the good of another will be still contriving to do him hurt, and will keep his anger for ever.

Matthew Henry: Pro 27:5-6

Note, 1. It is good for us to be reproved, and told of our faults, by our friends. If true love in the heart has but zeal and courage enough to show itself in dealing plainly with our friends, and reproving them for what they say and do amiss, this is really better, not only than secret hatred (as Lev 19:17), but than secret love, that love to our neighbours which does not show itself in this good fruit, which compliments them in their sins, to the prejudice of their souls. Faithful are the reproofs of a friend, though for the present they are painful as wounds. It is a sign that our friends are faithful indeed if, in love to our souls, they will not suffer sin upon us, nor let us alone in it. The physician's care is to cure the patient's disease, not to please his palate. 2. It is dangerous to be caressed and flattered by an enemy, whose kisses are deceitful We can take no pleasure in them because we can put no confidence in them (Joab's kiss and Judas's were deceitful), and therefore we have need to stand upon our guard, that we be not deluded by them; they are to be deprecated. Some read it: The Lord deliver us from an enemy's kisses, from lying lips, and from a deceitful tongue.

Matthew Henry: Pro 27:7

Solomon here, as often in this book, shows that the poor have in some respects the advantage of the rich; for, 1. They have a better relish of their enjoyments than the rich have. Hunger is the best sauce. Coarse fare, with a good appetite to it has a sensible pleasantness in it, which those are strangers to whose hearts are overcharged with surfeiting. Those that fare sumptuously every day nauseate even delicate food, as the Israelites did the quails; whereas those that have no more than their necessary food, though it be such as the full soul would call bitter, to them it is sweet; they eat it with pleasure, digest it, and are refreshed by it. 2. They are more thankful for their enjoyments: The hungry will bless God for bread and water, while those that are full think the greatest dainties and varieties scarcely worth giving thanks for. The virgin Mary seems to refer to this when she says (Luk 1:53), The hungry, who know how to value God's blessings, are filled with good things, but the rich, who despise them, are justly sent empty away.

Matthew Henry: Pro 27:8

Note, 1. There are many that do not know when they are well off, but are uneasy with their present condition, and given to change. God, in his providence, has appointed them a place fit for them and has made it comfortable to them; but they affect unsettledness; they love to wander; they are glad of a pretence to go abroad, and do not care for staying long at a place; they needlessly absent themselves from their own work and care, and meddle with that which belongs not to them. 2. Those that thus desert the post assigned to them are like a bird that wanders from her nest. It is an instance of their folly; they are like a silly bird; they are always wavering, like the wandering bird that hops from bough to bough and rests nowhere. It is unsafe; the bird that wanders is exposed; a man's place is his castle; he that quits it makes himself an easy prey to the fowler. When the bird wanders from her nest the eggs and young ones there are neglected. Those that love to be abroad leave their work at home undone. Let every man therefore, in the calling wherein he is called, therein abide, therein abide with God.

Matthew Henry: Pro 27:9-10

Here is, 1. A charge given to be faithful and constant to our friends, our old friends, to keep up an intimacy with them, and to be ready to do them all the offices that lie in our power. It is good to have a friend, a bosom-friend, whom we can be free with, and with whom we may communicate counsels. It is not necessary that this friend should be a relation, or any way akin to us, though it is happiest when, among those who are so, we find one fit to make a friend of. Peter and Andrew were brethren, so were James and John; yet Solomon frequently distinguishes between a friend and a brother. But it is advisable to choose a friend among our neighbours who live near us, that acquaintance may be kept up and kindnesses the more frequently interchanged. It is good also to have a special respect to those who have been friends to our family: " Thy own friend, especially if he have been thy father's friend, forsake not; fail not both to serve him and to use him, as there is occasion. He is a tried friend; he knows thy affairs; he has a particular concern for thee; therefore be advised by him."It is a duty we owe to our parents, when they are gone, to love their friends and consult with them. Solomon's son undid himself by forsaking the counsel of his father's friends. 2. A good reason given why we should thus value true friendship and be choice of it. (1.) Because of the pleasure of it. There is a great deal of sweetness in conversing and consulting with a cordial friend. It is like ointment and perfume, which are very grateful to the smell, and exhilarate the spirits. It rejoices the heart; the burden of care is made lighter by unbosoming ourselves to our friend, and it is a great satisfaction to us to have his sentiments concerning our affairs. The sweetness of friendship lies not in hearty mirth, and hearty laughter, but in hearty counsel, faithful advice, sincerely given and without flattery, by counsel of the soul (so the word is), counsel which reaches the case, and comes to the heart, counsel about soul-concerns, Psa 66:16. We should reckon that the most pleasant conversation which is about spiritual things, and promotes the prosperity of the soul. (2.) Because of the profit and advantage of it, especially in a day of calamity. We are here advised not to go into a brother's house, not to expect relief from a kinsman merely for kindred-sake, for the obligation of that commonly goes little further than calling cousin and fails when it comes to the trial of a real kindness, but rather to apply ourselves to our neighbours, who are at hand, and will be ready to help us at an exigence. It is wisdom to oblige them by being neighbourly, and we shall have the benefit of it in distress, by finding them so to us, Psa 18:24.

Matthew Henry: Pro 27:11

Children are here exhorted to be wise and good, 1. That they may be a comfort to their parents and may make their hearts glad, even when the evil days come, and so recompense them for their care, Pro 23:15. 2. That they may be a credit to them: " That I may answer him that reproaches me with having been over-strict and severe in bringing up my children, and having taken a wrong method with them in restraining them from the liberties which other young people take. My son, be wise, and then it will appear, in the effect, that I went the wisest way to work with my children."Those that have been blessed with a religious education should in every thing conduct themselves so as to be a credit to their education and to silence those who say, A young saint, an old devil; and to prove the contrary, A young saint, an old angel.

Matthew Henry: Pro 27:12

This we had before, Pro 22:3. Note, 1. Evil may be foreseen. Where there is temptation, it is easy to foresee that if we thrust ourselves into it there will be sin, and as easy to foresee that if we venture upon the evil of sin there will follow the evil of punishment; and, commonly, God warns before he wounds, having set watchmen over us, Jer 6:17. 2. It will be well or ill with us according as we do or do not improve the foresight we have of evil before us: The prudent man, foreseeing the evil, forecasts accordingly, and hides himself, but the simple is either so dull that he does not foresee it or so wilful and slothful that he will take no care to avoid it, and so he passes on securely and is punished. We do well for ourselves when we provide for hereafter.

Matthew Henry: Pro 27:13

This also we had before, Pro 20:16. 1. It shows who those are that are hastening to poverty, those that have so little consideration as to be bound for every body that will ask them and those that are given to women. Such as these will take up money as far as ever their credit will go, but they will certainly cheat their creditors at last, nay, they are cheating them all along. An honest man may be made a beggar, but he is not honest that makes himself one. 2. It advises us to be so discreet in ordering our affairs as not to lend money to those who are manifestly wasting their estates, unless they give very good security for it. Foolish lending is injustice to our families. He does not say, "Get another to be bound with him,"for he that makes himself a common voucher will have those to be his security who are as insolvent as himself; therefore take his garment.

Matthew Henry: Pro 27:14

Note, 1. It is a great folly to be extravagant in praising even the best of our friends and benefactors. It is our duty to give every one his due praise, to applaud those who excel in knowledge, virtue, and usefulness, and to acknowledge the kindnesses we have received with thankfulness; but to do this with a loud voice, rising early in the morning, to be always harping on this string, in all companies, even to our friend's face, or so as that he may be sure to hear it, to do it studiously, as we do that which we rise early to, to magnify the merits of our friend above measure and with hyperboles, is fulsome, and nauseous, and savours of hypocrisy and design. Praising men for what they have done is only to get more out of them; and every body concludes the parasite hopes to be well paid for his panegyric or epistle dedicatory. We must not give that praise to our friend which is due to God only, as some think is intimated in rising early to do it; for in the morning God is to be praised. We must not make too much haste to praise men (so some understand it), not cry up men too soon for their abilities and performances, but let them first be proved; lest they be lifted up with pride, and laid to sleep in idleness. 2. It is a greater folly to be fond of being ourselves extravagantly praised. A wise man rather counts it a curse, and a reflection upon him, not only designed to pick his pocket, but which may really turn to his prejudice. Modest praises (as a great man observes) invite such as are present to add to the commendation, but immodest immoderate praises tempt them to detract rather, and to censure one that they hear over-commended. And, besides, over-praising a man makes him the object of envy; every man puts in for a share of reputation, and therefore reckons himself injured if another monopolize it or have more given him than his share. And the greatest danger of all is that it is a temptation to pride; men are apt to think of themselves above what is meet when others speak of them above what is meet. See how careful blessed Paul was not to be over-valued, 2Co 12:6.

Matthew Henry: Pro 27:15-16

Here, as before, Solomon laments the case of him that has a peevish passionate wife, that is continually chiding, and making herself and all about her uneasy. 1. It is a grievance that there is no avoiding, for it is like a continual dropping in a very rainy day. The contentions of a neighbour may be like a sharp shower, troublesome for the time, yet, while it lasts, one may take shelter; but the contentions of a wife are like a constant soaking rain, for which there is no remedy but patience See Pro 19:13. 2. It is a grievance that there is no concealing. A wise man would hide it if he could, for the sake both of his own and his wife's reputation, but he cannot, any more than he can conceal the noise of the wind when it blows or the smell of a strong perfume. Those that are froward and brawling will proclaim their own shame, even when their friends, in kindness to them, would cover it.

Matthew Henry: Pro 27:17

This intimates both the pleasure and the advantage of conversation. One man is nobody; nor will poring upon a book in a corner accomplish a man as the reading and studying of men will. Wise and profitable discourse sharpens men's wits; and those that have ever so much knowledge may by conference have something added to them. It sharpens men's looks, and, by cheering the spirits, puts a briskness and liveliness into the countenance, and gives a man such an air as shows he is pleased himself and makes him pleasing to those about him. Good men's graces are sharpened by converse with those that are good, and bad men's lusts and passions are sharpened by converse with those that are bad, as iron is sharpened by its like, especially by the file. Men are filed, made smooth, and bright, and fit for business (who were rough, and dull, and inactive), by conversation. This is designed, 1. To recommend to us this expedient for sharpening ourselves, but with a caution to take heed whom we choose to converse with, because the influence upon us is so great either for the better or for the worse. 2. To direct us what we must have in our eye in conversation, namely to improve both others and ourselves, not to pass away time or banter one another, but to provoke one another to love and to good works and so to make one another wiser and better.

Keil-Delitzsch: Pro 27:1

In the group Pro 27:1-6 of this chapter every two proverbs form a pair. The first pair is directed against unseemly boasting:

1 Boast not thyself of to-morrow,

For thou knowest not what a day bringeth forth.

The ב of בּיום is like, e.g. , that in Pro 25:14, the ב of the ground of boasting. One boasts of to-morrow when he boasts of that which he will then do and experience. This boasting is foolish and presumptuous (Luk 12:20), for the future is God's; not a moment of the future is in our own power, we know not what a day, this present day or to-morrow (Jam 4:13), will bring forth, i.e. , (cf. Zep 2:2) will disclose, and cannot therefore order anything beforehand regarding it. Instead of לא־תדע (with Kametz and Mugrash ), אל־תדע (thus e.g. , the Cod. Jaman ) is to be written; the Masora knows nothing of that pausal form. And instead of מה־יּלד יום , we write מה יּלד יום with Zinnorith . יּלד before יום has the tone thrown back on the penult ., and consequently a shortened ult.; the Masora reckons this word among the twenty-five words with only one Tsere .

Keil-Delitzsch: Pro 27:2

2 Let another praise thee, and not thine own mouth;

A stranger, and not thine own lips.

The negative לא is with פיך , as in (Arab.) ghyra fyk , bound into one compact idea: that which is not thine own mouth (Fleischer), "not thine own lips,"on the other hand, is not to be interpreted as corresponding to it, like אל־מות , Pro 12:28; since after the prohibitive אל , יהללוּך [praise thee] easily supplies itself. זר is properly the stranger, as having come from a distance, and נכרי he who comes from an unknown country, and is himself unknown ( vid ., under Pro 26:24); the idea of both words, however, passes from advena and alienigena to alius . There is certainly in rare cases a praising of oneself, which is authorized because it is demanded (2Co 11:18), which, because it is offered strongly against one's will, will be measured by truth (Pro 10:13); but in general it is improper to applaud oneself, because it is a vain looking at oneself in a glass; it is indecent, because it places others in the shade; imprudent, because it is of no use to us, but only injures, for propria laus sordet , and as Stobäus says, οὐδὲν οὕτως ἄκουσμα φορτικὸν ὡς καθ ̓ αὑτοῦ ἔταινος . Compare the German proverb, "steplang7 Eigenlob stinkt, Freundes Lob hinkt, fremdes Lob klingt "[= self-praise stinks, a friend's praise is lame, a stranger's praise sounds].

Keil-Delitzsch: Pro 27:3

The second pair of proverbs designates two kinds of violent passion as unbearable:

3 The heaviness of a stone, the weight of sand -

A fool's wrath is heavier than both.

We do not translate: Gravis est petra et onerosa arena , so that the substantives stand for strengthening the idea, instead of the corresponding adjective (Fleischer, as the lxx, Jerome, Syr., Targum); the two pairs of words stand, as 4a, in genit. relation (cf. on the contrary, Pro 31:30), and it is as if the poet said: represent to thyself the heaviness of a stone and the weight of sand, and thou shalt find that the wrath of a fool compared thereto is still heavier, viz., for him who has to bear it; thus heavier, not for the fool himself (Hitzig, Zöckler, Dächsel), but for others against whom his anger goes forth. A Jewish proverb ( vid ., Tendlau, No. 901) says, that one knows a man by his wine-glass ( כוס ), his purse ( כיס ), and his anger ( כעס ), viz., how he deports himself in the tumult; and another says that one reads what is in a man ביום כעסו , when he is in an ill-humour. Thus also כעס is to be here understood: the fool in a state of angry, wrathful excitement is so far not master of himself that the worst is to be feared; he sulks and shows hatred, and rages without being appeased; no one can calculate what he may attempt, his behaviour is unendurable. Sand, חול ,

(Note: Sand is called by the name חוּל ( חיל ), to change, whirl, particularly to form sand-wreaths, whence (Arab.) al -Habil , the region of moving sand; vid ., Wetzstein's Nord-arabien , p. 56.)

as it appears, as to the number of its grains innumerable, so as to its mass (in weight) immeasurable, Job 6:3; Sir. 22:13. נטל the Venet . translates, with strict regard to the etymology, by ἅρμα .

Keil-Delitzsch: Pro 27:4

4 The madness of anger, and the overflowing of wrath -

And before jealousy who keeps his place!

Here also the two pairs of words 4a stand in connection; אכזריּוּת (for which the Cod. Jaman has incorrectly אכזריות ) is the connecting form; vid ., regarding אכזרי , Pro 5:9. Let one imagine the blind, relentless rage of extreme excitement and irritation, a boiling over of anger like a water-flood, which bears everything down along with it - these paroxysms of wrath do not usually continue long, and it is possible to appease them; but jealousy is a passion that not only rages, but reckons calmly; it incessantly ferments through the mind, and when it breaks forth, he perishes irretrievably who is its object. Fleischer generalizes this idea: "enmity proceeding from hatred, envy, or jealousy, it is difficult or altogether impossible to withstand, since it puts into operation all means, both secretly and openly, to injure the enemy."But after Pro 6:34., cf. Son 8:8, there is particularly meant the passion of scorned, mortified, deceived love, viz., in the relation of husband and wife.

Keil-Delitzsch: Pro 27:5

The third pair of proverbs passes over from this special love between husband and wife to that subsisting between friends:

5 Better is open accusation

Than secret love.

An integral distich; mee אהבה has Munach , and instead of the second Metheg Tarcha , after Thorath Emeth , p. 11. Zöckler, with Hitzig, incorrectly: better than love which, from false indulgence, keeps concealed from his neighbour his faults, when he ought to tell him of them. That would require the phrase אהבה מסתּרת , not מסתּרת . Dächsel, in order to accommodate the text to this meaning, remarks: concealed censure is concealed love; but it is much rather the neglected duty of love - love without mutual discipline is weak, faint-hearted, and, if it is not too blind to remark in a friend what is worthy of blame, is altogether too forbearing, and essentially without conscience; but it is not "hidden and concealed love."The meaning of the proverb is different: it is better to be courageously and sternly corrected - on account of some fault committed - by any one, whether he be a foe or a friend, than to be the object of a love which may exist indeed in the heart, but which fails to make itself manifest in outward act. There are men who continually assure us of the reality and depth of their friendship; but when it is necessary for them to prove their love to be self-denying and generous, they are like a torrent which is dry when one expects to drink water from it (Job 6:15). Such "secret"love, or, since the word is not נסתּרת , but מסתּרת , love confined to the heart alone, is like a fire which, when it burns secretly, neither lightens nor warms; and before such a friend, any one who frankly and freely tells the truth has by far the preference, for although he may pain us, yet he does us good; while the former deceives us, for he leaves us in the lurch when it is necessary to love us, not merely in word and with the tongue, but in deed and in truth (1Jo 3:18). Rightly Fleischer: Praestat correptio aperta amicitiae tectae , i.e. , nulla re probatae .

Keil-Delitzsch: Pro 27:6

6 Faithful are the wounds of a friend,

And overloaded [plentiful] the kisses of an enemy.

The contrast to נאמנים , true, i.e. , honourable and good (with the transference of the character of the person to his act), would be fraudulenta (Jerome), or נהפכות , i.e. , false (Ralbag); Ewald seeks this idea from עתר , to stumble, make a false step;

(Note: Thus also Schultens in the Animadversiones , which later he fancied was derived from עתר , nidor , from the meaning nidorosa , and thence virulenta .)

Hitzig, from עתר = (Arab.) dadhr , whence dâdhir , perfidus , to gain from; but (1) the comparison does not lie near, since usually the Arab. t corresponds to the Heb. שׁ , and the Arab. d to the Heb. ז ; (2) the Heb. עתר has already three meanings, and it is not advisable to load it with yet another meaning assumed for this passage, and elsewhere not found. The three meanings are the following: (a) to smoke, Aram. עטר , whence עתר , vapour, Eze 8:11, according to which the Venet ., with Kimchi's and Parchon's Lex ., translates: the kisses of an enemy συνωμίχλωνται , i.e. , are fog; (b) to sacrifice, to worship, Arab. atar ; according to which Aquila: ἱκετικά (as, with Grabe, it is probably to be read for ἑκούσια of the lxx); and agreeably to the Niph ., but too artificially, Arama: obtained by entreaties = constrained; © to heap up, whence Hiph . העתיר , Eze 35:13, cf. Jer 33:6, according to which Rashi, Meîri, Gesenius, Fleischer, Bertheau, and most explain, cogn. with עשׁר , whose Aram. form is עתר , for עשׁר is properly a heap of goods or treasures.

(Note: Vid ., regarding this word, Schlottmann in Deutsch.-Morgenl. Zeitschrift , xxiv. 665, 668.)

This third meaning gives to the kisses of an enemy a natural adjective: they are too abundant, so much the more plentiful to veil over the hatred, like the kisses by means of which Judas betrayed his Lord, not merely denoted by φιλεῖν , but by καταφιλεῖν , Mat 26:49. This, then, is the contrast, that the strokes inflicted by one who truly loves us, although they tear into our flesh ( פּצע , from פּצע , to split, to tear open), yet are faithful (cf. Psa 141:5); on the contrary, the enemy covers over with kisses him to whom he wishes all evil. Thus also נעתרות forms an indirect contrast to נאמנים .

Keil-Delitzsch: Pro 27:7

In Pro 27:7-10 there is also visible a weaving of the external with the internal. First, there are two proverbs, in each of which there is repeated a word terminating with נ .

7 A satisfied soul treadeth honeycomb under foot;

And a hungry soul - everything bitter is (to it) sweet.

It is unnecessary to read תּבוּז (Hitzig); תּבוּס is stronger; "to tread with the feet"is the extreme degree of scornful despite. That satiety and hunger are applicable to the soul, vid ., under Pro 10:3. In 7b, the adverb להּ , relative to the nomin . absol ., like Pro 28:7, but not Pro 13:18. "Hunger is the best cook,"according to a German proverb; the Hebrew proverb is so formed that it is easily transferred to the sphere of the soul. Let the man whom God has richly satisfied with good things guard himself against ingratitude towards the Giver, and against an undervaluing of the gifts received; and if they are spiritual blessings, let him guard himself against self-satisfaction and self-contentment, which is, in truth, the worst poverty, Rev 3:17; for life without God is a constant hunger and thirst. There is in worldly things, even the most pleasing, a dissatisfaction felt, and a dissatisfaction awakening disgust; and in spiritual life, a satiety which supposes itself to be full of life, but which is nothing else than the decay of life, than the changing of life into death.

Keil-Delitzsch: Pro 27:8

8 As a bird that wandereth from her nest,

So is a man that wandereth from his home.

It is not a flying out that is meant, from which at any moment a return is possible, but an unwilling taking to flight (lxx 8b: ὅταν ἀποξενωθῇ ; Venet .: πλανούμενον ... πλανούμενος ); for עוף נודד , Isa 16:2, cf. Jer 4:25, birds that have been frightened; and נדד , Pro 21:15., designates the fugitive; cf. נע ונד , Gen 4:14, and above, Pro 26:2, where נוּד designates aimless roving about. Otherwise Fleischer: "warning against unnecessary roaming about, in journeyings and wanderings far from home: as a bird far from its nest is easily wounded, caught, or killed, so, on such excursions, one easily comes to injury and want. One may think of a journey in the East. The Arabs say, in one of their proverbs: âlsafar ḳaṭ'at man âlklyym (= journeying is a part of the pains of hell)."But נדד here is not to be understood in the sense of a libere vagari . Rightly C. B. Michaelis: qui vagatur extorris et exul a loco suo sc. natali vel habitationis ordinariae . This proverb mediately recommends the love of one's fatherland, i.e. , "love to the land in which our father has his home; on which our paternal mansion stands; in which we have spent the years of our childhood, so significant a part of one's whole life; from which we have derived our bodily and intellectual nourishment; and in which home we recognise bone of our bone and flesh of our flesh."

(Note: Gustave Baur's article "Vaterlandsliebe,"in Schmid's Pädagogischer Encyklopädie .)

But next it says, that to be in a strange land must be an unhappiness, because a man never feels better than at home, as the bird in its nest. We say: steplang7 Heimat [home] - this beautiful word becomes the German language, which has also coined the expressive idea of steplang7 Heimweh [longing for home]; the Heb. uses, to express the idea of home, the word מקומי ; and of fatherland, the word ארצי or אדמתי . The Heb. שׁבוּת corresponds

(Note: The translators transfer to this place a note from vol. ii. p. 191f. of the author's larger Comm. ü. den Psalter , to which Delitzsch refers the reader: - "The modern High German adj. steplang7 elend , middle High German steplang7 ellende , old High German steplang7 alilandi, elilendi , or steplang7 elilenti , is composed of steplang7 ali and steplang7 land . The adj. steplang7 ali occurs only in old High German in composition. In the Gothic it is found as an independent adj., in the sense of alius and ἄλλυς ( vid ., Ulfilas, Gal 5:10). The primary meaning of steplang7 elilenti is consequently: of another country, foreign. In glosses and translations it is rendered by the Lat. words peregrinus, exul, advena , also captivus . In these meanings it occurs very frequently. In the old High German translation of Ammonius, Diatessaron , sive Harmoniae in quatuor Evangelica , the word proselytism, occurring in Mat 23:15, is rendered by steplang7 elilantan . To the adj. the old High German subst. corresponds. This has the meaning exilium, transmigratio, captivitas . The connection in steplang7 elilenti or steplang7 elilentes , used adverbially, is rendered by the Lat. peregre . In the middle High German, however, the proper signification of both words greatly predominates. But as, in the old High German, the idea of miser is often at the same time comprehended in the proper signification: he who is miserable through banishment, imprisonment, or through sojourning in a strange land; thus, in several places of the middle High German, this derived idea begins to separate itself from the fundamental conception, so that steplang7 ellende comes in general to be called miser . In the new High German this derived conception is almost alone maintained. Yet here also, in certain connections, there are found traces of the original idea, e.g. , steplang7 in's Elend schicken , for to banish. Very early also the word came to be used, in a spiritual sense, to denote our present abode, in contrast to paradise or the heavenly kingdom.... Thus, e.g. , in one of Luther's hymns, when we pray to the Holy Ghost:

steplang7 Das er vns behüte, an vnserm ende,

Wenn wir heim farn aus diesem elende ."

[That He guard us to our end

When we go home from this world.]

- Rud. von Raumer)

to the German steplang7 Elend , but = steplang7 Ellend, elilenti , of another land, strange.

Keil-Delitzsch: Pro 27:9

The two following proverbs have in common the catchword רע , and treat of the value of friendship: -

9 Oil and frankincense rejoice the heart;

And the sweet discourse of a friend from a counselling of soul.

Regarding the perfuming with dry aromas, and sprinkling with liquid aromas, as a mark of honour towards guests, and as a means of promoting joyful social fellowship, vid ., at Pro 7:16., Pro 21:17. The pred. ישׂמּח comprehends frankincense or oil as the two sides of one and the same thing; the lxx introduces, from Psa 104:15, also wine. It also reads ומתק רעה as one word, וּמתקרעת : καταῤῥήγνυται δὲ ὑπὸ συμπτωμάτων ψυχή , which Hitzig regards as original; for he translates, understanding מעצת after Psa 13:3, "but the soul is torn by cares."But why מתקרעה , this Hithpa . without example, for נקרעה ? and now connected with מן in the sense of ὑπό ! And what does one gain by this Alexandrian wisdom [of the lxx] - a contrast to 9a which is altogether incongruous? Döderlein's rendering accords far better with 9a: "but the sweetness of a friend surpasses fragrant wood."But although this rendering of the word [ עצה ] by "fragrant wood"is found in Gesen. Lex ., from one edition to another, yet it must be rejected; for the word signifies wood as the contents of trees, the word for aromatic wood must be עצים ; and if the poet had not intentionally aimed at dubiety, he ought to have written עצי בשׂם , since נפשׁ , which the exception of Isa 3:20, where it is beyond doubt, nowhere means fragrance. If we read עצת and נפשׁ together, then we may suppose that the latter designates the soul, as at Psa 13:3; and the former, counsel (from the verb יעץ ). But to what does the suffix of רעהוּ refer? One may almost conjecture that the words originally were וּמתק נפשׁ מעצת רעהוּ , and the sweetness of the soul ( i.e. , a sweet relish for it, cf. Pro 27:7 and Pro 16:24) consists in the counsel of a friend, according to which Jerome translates: et bonis amici conciliis anima dulcoratur . By this transposition רעהו refers back to נפשׁ ; for is nephesh denote a person or a living being, it can be construed ad sensum as masc., e.g. , Num 31:28. But the words may remain in the order in which they are transmitted to us. It is possible that רעהוּ is (Böttcher refers to Job 12:4) of the same meaning as הרע (the friend of one = the friend), as כלּו denotes directly the whole; חציו , the half; עתּו , the right time. Recognising this, Cocceius, Umbreit, Stier, and Zöckler explain: sweetness, i.e. , the sweet encouragement ( מתק , in the sense of "sweetness (grace) of the lips,"Pro 16:21) of a friend, is better than one's own counsel, than prudence seeking to help oneself, and trusting merely to one's own resources; thus also Rashi: better than what one's own soul advises him. But (1) נפשׁ cannot mean one's own person (oneself) in contrast to another person; and (2) this does not supply a correct antithesis to 9a. Thus מן will not express the preference, but the origin. Accordingly Ewald, e.g. , explains: the sweetness of a friend whom one has proceedeth from the counsel of soul, i.e. , from such counsel as is drawn from a deep, full soul. But no proof can be brought from the usage of the language that עצת־נפשׁ can be so meant; these words, after the analogy of דעת נפשׁ , Pro 19:2, mean ability to give counsel as a quality of the soul (Pro 8:14; Pro 12:13), i.e. , its ability to advise. Accordingly, with Bertheau, we explain ישׂמח־לב as the common predicate for 9a and 9b: ointment and perfume rejoice the heart, and (The Syr., Targ., well: even so) the sweet exhortation of a friend, from a soul capable of rendering counsel; also, this and this, more than that fragrance. This proverb is formed in the same way as Pro 26:9, Pro 26:14. In this explanation רעהו is well referred back to לב : and (more than) the sweet advice of his friend. But not so that רעהו is equivalent to רע הלּב , for one does not thus speak; but the construction is as when we say, in the German language: steplang7 Nichts thut einem Herzen woler als wenn sein Freund es mitfühlend tröstet [nothing does more good to a heart than when a friend sympathizingly comforts it]; or: steplang7 Zage nicht, tief betrübtes Herz! Dein Freund lebt und wird dir bald sich zeigen [Be not dismayed, deeply-troubled heart! thy friend lives, and will soon show himself to thee]. In such cases the word "steplang7 Herz "[heart] does not designate a distinct part of the person, but, synecdochically, it denotes the whole person.

Keil-Delitzsch: Pro 27:10

Another proverb, consisting of three lines, in commendation of friendship:

Thine own friend and the friend of thy father forsake not,

And into thy brother's house go not in the day of thy misfortune -

Better is a near neighbour than a far-off brother.

In our editions רעך is incorrectly appointed with Pasek after it, so that the accent is Asla Legarmeh ; the Pasek is, after the example of older editions, with Norzi, to be cancelled, so that only the conjunctive Asla remains; "thine own and the friend of thy father"denotes the family friend, like some family heirloom, descending from father to son. Such an old tried friend one must certainly not give up. The Kerı̂ changes the second ורעה into ורע , but ורעה (which, after the Masora in st. constr ., retains its segol , Ewald, §211e) is also admissible, for a form of comparison (Hitzig) this רעה is not, but the fuller form of the abbreviated רע , from רעה , to take care of, to tend, to pasture - an infinitive formation (= רעי ) like the Arab. cogn. râ'in a participial. Such a proved friend one ought certainly not to give up, and in the time of heavy trial ( vid ., regarding איד , Pro 1:26) one should go to him and not to a brother's house - it is by this supposed that, as Pro 18:24 says, there is a degree of friendship (cf. Pro 17:17) which in regard to attachment stands above that of mere fraternal relationship, and it is true; blood-relationship, viewed in itself, stands as a relationship of affection on natural grounds below friendship, which is a relationship of life on moral grounds. But does blood-relationship exclude friendship of soul? cannot my brother be at the same time my heart-friend? and is not friendship all the firmer when it has at the same time its roots in the spirit and in natural grounds? The poet seems to have said this, for in 10c, probably a popular saying (cf. "steplang7 Besser Nachbar an der Wand als Bruder über Land "[Better a neighbour by one's side than a brother abroad]), he gives to his advice a foundation, and at the same time a limitation which modifies its ruggedness. But Dächsel places (like Schultens) in קרוב and רחוק meanings which the words do not contain, for he interprets them of inward nearness and remoteness; and Zöckler reads between the lines, for he remarks, a "near neighbour"is one who is near to the oppressed to counsel and help them, and a "distant brother"is one who with an unamiable disposition remains far from the oppressed. The state of the matter is simple. If one has a tried friend in neighbourly nearness, so in the time of distress, when he needs consolation and help, he must go to this friend, and not first to the house of a brother dwelling at a distance, for the former certainly does for us what the latter probably may and probably may not do for us.

Keil-Delitzsch: Pro 27:11

This proverb has, in common with the preceding tristich, the form of an address:

Become wise, my son, and make my heart rejoice,

That I may give an answer to my accusers.

Better than "be wise"(Luther), we translate "become wise"(lxx σοφὸς γίνου ); for he who is addressed might indeed be wise, though not at present so, so that his father is made to listen to such deeply wounding words as these, "Cursed be he who begat, and who educated this man"(Malbim). The cohortative clause 11b (cf. Psa 119:42) has the force of a clause with a purpose (Gesen. §128:1): ut habeam quod iis qui me convicientur regerere possim ; it does not occur anywhere in the Hezekiah collection except here.

Keil-Delitzsch: Pro 27:12

ערום appears to lean on חכם .

The prudent man seeth the misfortune, hideth himself;

The simple pass on, suffer injury.

= Pro 22:3, where וּפתיים for פּתאים , ונסתּר for נסתּר , and ונענשׁוּ for נענשׁוּ ; the three asyndeta make the proverb clumsy, as if it counted out its seven words separately to the hearer. Ewald, §349a, calls it a "steplang7 Steinschrift "an inscription on a stone. The perfects united in pairs with, and yet more without, Vav , express the coincidence

(Note: The second Munach is at Pro 22:3, as well as here, according to the rule Pro 18:4 of the Accentuationssystem , the transformation of the Dechi , and preserves its value of interpunction; the Legarmeh of ערום is, however, a disjunctive of less force than Dechi , so that thus the sequence of the accents denotes that ערום ראה רעה is a clause related to ונסתר as a hypothetical antecedent: if the prudent sees the calamity, then he hides himself from it. This syntactic relation is tenable at Pro 22:3, but not here at Pro 27:12. Here, at least, ערום would be better with Rebia , to which the following Dechi would subordinate itself. The prudent seeth the evil, concealeth himself; or also, prudent is he who sees the evil, hides himself. For of two disjunctives before Athnach , the first, according as it is greater or less than the second, retains either Legarmeh ( e.g. , Psa 1:5; Psa 86:12; Psa 88:14; Psa 109:14) or Rebia (Pro 12:2, Psa 25:2; Psa 69:9; Psa 146:5).)

as to time.

Keil-Delitzsch: Pro 27:13

ערום alliterates with ערב .

Take from him the garment, for he hath become surety for another,

And for the sake of a strange matter put him under bonds.

= Pro 20:16, vid ., there. נכריּה we interpret neut. (lxx τὰ ἀλλότρια ; Jerome, pro alienis ), although certainly the case occurs that one becomes surety for a strange woman (Aquila, Theodotion, περὶ ξένης ), by whose enticements and flatteries he is taken, and who afterwards leaves him in the lurch with the debts for which he had become security, to show her costly favour to another.

Keil-Delitzsch: Pro 27:14

This proverb, passing over the three immediately intervening, connects itself with Pro 27:9 and Pro 27:10. It is directed against cringing, noisy complimenting:

He who blesseth his neighbour with a loud voice, rising early in the morning,

It is reckoned as a curse to him.

The first line is intentionally very heavy, in order to portray the empressement of the maker of compliments: he calls out to another his good wishes with a loud voice, so as to make the impression of deep veneration, of deeply felt thankfulness, but in reality to gain favour thereby, and to commend himself to greater acts of kindness; he sets himself to meet him, having risen up ( השׁכּים , adverbial inf . abs .; cf. Jer 44:4 with Jer 25:4) early in the morning, to offer his captatio benevolentiae as speedily as possible; but this salutation of good wishes, the affected zeal in presenting which is a sign of a selfish, calculating, servile soul, is reckoned to him as קללה , viz., before God and every one who can judge correctly of human nature, also before him who is complimented in so ostentatious and troublesome a manner, the true design of which is thus seen. Others understand the proverb after the example of Berachoth 14a, that one ought to salute no one till he has said his morning's prayer, because honour is due before all to God (the Book of Wisdom, 10:28); and others after Erachin 16a, according to which one is meant who was invited as a guest of a generous lord, and was liberally entertained, and who now on the public streets blesses him, i.e. , praises him for his nobility of mind - such blessing is a curse to him whom it concerns, because this trumpeting of his praise brings upon him a troublesome, importunate crowd. But plainly the particularity of ' בּקול וגו lays the chief emphasis on the servility manifested; and one calls to mind the case of the clients besieging the doors of their patrons, those clientes matutini , each of whom sought to be the first in the salutatio of his distinguished wealthy patron.

Keil-Delitzsch: Pro 27:15

This proverb passes from the complimentarius to its opposite, a shrewish wife:

A continual dropping in a rainy day

And a contentious woman are alike.

Thus we have already translated (vol. i. p. 9), where, when treating of the manifold forms of parabolic proverbs, we began with this least poetic, but at the same time remarked that Pro 27:15 and Pro 27:16 are connected, forming a tetrastich, which is certainly the case according to the text here lying before us. In Pro 27:15, Pro 19:13 is expanded into a distich, and made a complete verse. Regarding דּלף טורד , vid ., the explanation there given. The noun סגריר , which the Syr. translates by magyaa' , but the Targumist retains, because it is in common use in the post-bibl. Heb. ( Bereschith rabba , c. 1) and the Jewish Aramaic, signifies violent rain, after the Jewish interpreters, because then the people remain shut up in their houses; more correctly, perhaps, from the unbroken continuousness and thickness (cf. the Arab. insajara , to go behind each other in close column) with which the rain pours down. Regarding מדונים , Kerı̂ מדינים , vid ., Pro 6:14; the genit. connection of ' אושׁת מ we have already at Pro 21:9. The form נשׁתּוה is doubtful. If accented, with Löwenstein and others, as Milra , then we would have a Nithkatal before us, as at Num 1:47, or a Hothkatal - a passive form of the Kal , the existence of which, however, is not fully established. Rather this word is to be regarded as נשׁתּוּה ( Nithpa . as Deu 21:8; Eze 23:48) without the dagesh, and lengthened; the form of the word נשׁתּוה , as found in the Cod. Jaman ., aims at this. But the form נשׁתּוה is better established, e.g. , by Cod. 1294, as Milel . Kimchi, Michlol 131a (cf. Ewald, §132c), regards it as a form without the dagesh , made up the Niph . and Hithpa ., leaving the penultima toning unexplained. Bertheau regards it as a voluntative: let us compare (as נשׁתּעה , Isa 41:23); but as he himself says, the reflexive form does not accord with this sense. Hitzig has adopted the right explanation (cf. Olshausen, §275, and Böttcher, §1072, who, however, registers it at random as an Ephraimitism). נשׁתּוה is a Niphal , with a transposition of consonants for נשׁותה , since נשׁותה passes over into נשׁתּוה . Such is now the genus in the arrangement; the Milra form would be as masc. syntactically inaccurate. "The finite following the subjects is regulated by the gender and number of that which is next before it, as at 2Sa 3:22; 2Sa 20:20; Psa 55:6; Job 19:15"(Hitzig).

Keil-Delitzsch: Pro 27:16

This verse stands in close connection with the preceding, for it speaks of the contentious woman:

He that restraineth her restraineth the wind,

And oil meeteth his right hand.

The connection of the plur. subject צפניה = quicunque eam cohibet , with a sing. predicate, is not to be disputed ( vid ., Pro 3:18 and Pro 28:16, Chethı̂b ); but can צפן gain from the meaning of preserving, laying up, also the meanings of keeping, of confining, and shutting up? - for these meanings we have כּלא and עצר (cf. צרר , Pro 30:4). In 16b it lies nearer to see in ימינו the object of the clause (oil meeteth his right hand) than the subject (his right hand meeteth oil), for the gender of ימין directs to יד ( e.g. , Eze 15:6; cf. 6a, where נאדּרי is as to gender indifferent): it is fem., while on the contrary שׁמן is generally masc. (cf. Son 1:3). There is no reason for regarding ימינו as an adverbial accus. (he meets oil with his right hand), or, with Hitzig, as a second subject (he meets oil, his right hand); the latter, in the order of the words lying before us, is not at all possible. We suppose that יקרא , as at Gen 49:1, is equivalent to יקרה (Ewald, §116c), for the explanation oleum dexterae ejus praeconem agit (Cocceius, Schultens) does not explain, but only darkens: and oleum dexterâ suâ legit , i.e. , colligit (Fleischer), is based on an untenable use of the word. As one may say of person to person, קרך , occurrit tibi , Num 25:18, so also יקרא ( יקרה ), of a thing that meets a man or one of his members; and if we compare לקראת and קרי , then for 16b the meaning is possible: oil meets his right hand; the quarrelsome woman is like oil that cannot be held in the hand, which struggles against that which holds it, for it always glides out of the hand. Thus also Luther: "and seeks to hold oil with his hand,"as if he read יקמץ . In fact, this word was more commonly used as the expression of untenableness than the colourless and singular word יקרא , which, besides, is so ambiguous, that none of the old translators has thought on any other קרא than that which signifies "to call,""to name."The Jewish interpreters also adhere to this nearest lying קרא , and, moreover, explain, as the Syr., Targ., Aquila, Symmachus, Jerome, and the Venet ., שׁמן ימינו , according to the accentuation as genit. connected, e.g. , Rashi: he calls for oil to his right hand, viz., as the means of purification from leprosy, Lev 8:14 [Lev 14:16]; and Aben Ezra: even when he calls for oil to his right hand, i.e. , would move them to silence with the precious anointing oil. Perhaps Pro 27:16 was originally an independent proverb as follows:

צפני הון צפן רוח

ושמן ימינו יקרא

He who layeth up riches in store layeth up the wind,

And he nameth them the fat of his right hand;

i.e. , he sees in them that which makes his right hand fat and strong ( שׁמן , as at Psa 109:24, opp. Zec 11:17; cf. בּמשׁמנּיו , Isa 10:16, and regarding Ἐσμούν , the Phoenician god of health, at Isa 59:10), and yet it is only the wind, i.e. , something that is worthless and transient, which he stored up ( צפן , as at Pro 13:22, and in מצפּניו , Obad. Oba 1:6). הון is used as it frequently occurs in the Book of Proverbs, e.g. , Pro 11:4, and the whole proverb expresses by another figure the same as Pro 18:11. The fact that צפון ( רוח ), Pro 25:23, and as a contrast thereto in the compass ימין (the south), hovered before the poet, may not have been without its influence on the choice of the words and expression here.

Keil-Delitzsch: Pro 27:17

This proverb expresses the influence arising from the intercourse of man with man:

Iron is sharpened by iron,

And a man may sharpen the appearance of another.

When the Masora reads יחד , Ewald remarks, it interprets the word as denoting "at the same time,"and the further meaning of the proverb must then accord therewith. Accordingly he translates: "iron together with iron! and one together with the face of another!"But then the prep. ב or עם is wanting after the second יחד - for יחד is, in spite of Ewald, §217h, never a prep. - and the "face,"17b, would be a perplexing superfluity. Hitzig already replies, but without doing homage to the traditional text-punctuation, that such a violence to the use of language, and such a darkening of the thought, is not at all to be accepted. He suggests four ways of interpreting יחד : (1) the adverb יחד , united, properly (taken accusat.) union; (2) יחד , Psa 86:11, imper. of the Piel יחד , unite; (3) יחדּ , Job 3:6, jussive of the Kal חדה , gaudeat ; and (4) as Kimchi, in Michlol 126a, jussive of the Kal חדה (= חדד ) acuere , after the form תחז , Mic 4:11. ויּחץ , Gen 32:8, etc. in p . יחד , after the form אחז , Job 23:9. ויּחל , 2Ki 1:2 (= ויּחלא , 2Ch 16:12). If we take יחד with בּרזל , then it is à priori to be supposed that in יחד the idea of sharpening lies; in the Arab. iron is simply called hadyda = חדוּד , that which is sharpened, sharp; and a current Arab. proverb says: alḥadyd balḥadyd yuflah = ferrum ferro diffinditur ( vid ., Freytag under the word falah ). But is the traditional text-punctuation thus understood to be rightly maintained? It may be easily changed in conformity with the meaning, but not so that with Böttcher we read יחד and יחד , the fut . Kal of חדד : "iron sharpeneth itself on iron, and a man sharpeneth himself over against his neighbour"- for פני after a verb to be understood actively, has to be regarded as the object - but since יחד is changed into יחד ( fut . Hiph . of חדד ), and יחד into יחד or יחד ( fut . Hiph . of חדד , after the form אחל , incipiam , Deu 2:25, or אחל , profanabo , Eze 39:7; Num 30:3). The passive rendering of the idea 17a and the active of 17b thus more distinctly appear, and the unsuitable jussive forms are set aside: ferrum ferro exacuitur, et homo exacuit faciem amici sui (Jerome, Targ., the Venet .). But that is not necessary. As ויּעל may be the fut . of the Hiph . (he brought up) as well as of the Kal (he went up), so יחד may be regarded as fut . Kal , and יחד as fut . Hiph . Fleischer prefers to render יחד also as Hiph .: aciem exhibet , like יעשׁיר , divitias acquirit , and the like; but the jussive is not favourable to this supposition of an intransitive (inwardly transitive) Hiph . It may indeed be said that the two jussives appear to be used, according to poetic licence, with the force of indicatives (cf. under Pro 12:26), but the repetition opposes it. Thus we explain: iron is sharpened [steplang7 gewetzt , Luther uses this appropriate word] by iron ( ב of the means, not of the object, which was rather to be expected in 17b after Pro 20:30), and a man whets פני , the appearance, the deportment, the nature, and manner of the conduct of his neighbour. The proverb requires that the intercourse of man with man operate in the way of sharpening the manner and forming the habits and character; that one help another to culture and polish of manner, rub off his ruggedness, round his corners, as one has to make use of iron when he sharpens iron and seeks to make it bright. The jussive form is the oratorical form of the expression of that which is done, but also of that which is to be done.

Constable: Pro 25:1--29:27

IV. MAXIMS EXPRESSING WISDOM chs. 25--29

We return now to the proverbs of Solomon (cf. 1:1-22:16). Chapters 25-26 contain proverbs that are mainly comparisons. The key words in these chapters are "like . . . so." Chapter 27 is a mixture of comparative and antithetical proverbs. Chapters 28-29 contain maxims that are mainly contrasts marked by the word "but." In all these chapters there are mostly couplets but also some longer proverbs. I counted 66 proverbs in the group of analogies (25:1-27:22) and 54 in the group of contrasts (chs. 28-29). This gives us 120 proverbs in this major section of the book if we exclude the discourse on prudence in 27:23-27.

I will again (in chs. 25-29, as in 10:1-22:16) comment only on those verses that seem to me to need clarification.

Constable: Pro 27:1-22

3. Virtues and vices 27:1-22

Many of the analogies in this pericope deal with virtues and vices that are characteristic of the wise and the foolish.

27:7 The point of this proverb seems to be that the quantity of a person's material possessions affects his attitude toward them.

"Hunger is the best sauce."¹⁹⁰

Those who have much do not appreciate some things, even some things that are valuable. On the other hand a person with little tends to appreciate even the comparatively insignificant items he receives or owns. For example, a person who receives much praise may find it nauseating, but someone who gets very little praise may savor what little he gets.¹⁹¹

27:10 The first statement makes the point of the proverb: friends are important allies that we should retain if possible (v. 10a). The second needs some additional clarification. The thought seems to be, "Do not go all the way to your blood brother's house in a crisis if he lives far from you." The third statement gives the reason for the second. A friend at hand who is not a blood relative can be of more help than a close relation who lives farther away. A friend at hand should be more desirable than a brother who lives miles away.

27:13 See 20:16. The point of these parables is the same. We should hold people to their obligations.

27:19 If you want to see what your face looks like, look in a placid pool of water. If you want to see what a man is really like, look in his heart. That is, find out what he loves and values and you will know what kind of person he is. One's thoughts reflect his or her true character. Jesus taught that what a person says reveals what is in his or her heart (Matt. 12:34).

27:23 As the family manager, a man needs to know what he has and what condition his possessions are in to lead wisely. Moreover he needs to care for what he has to preserve his livelihood. Verses 24-27 go on to advocate preserving one's income poetically.

Commentary -- Other

Evidence: Pro 27:1

The only thing we can be sure of is the breath going into our lungs at this moment. We can’t be sure of the next breath. That comes only by the permission of God. See Jam 4:13-16 and Luk 12:20 footnote.

Evidence: Pro 27:5

We openly rebuke those in the world for their sin because we love them and are concerned for their eternal welfare.

Evidence: Pro 27:10

QUESTIONS & OBJECTIONS

" How do I reach my neighbors with the gospel?"

Neighbors are like family. We don’t want to offend them unnecessarily, because we have to live with them. We need to be rich in good works toward all men, but especially our neighbors. The Bible reveals that this is a legitimate means of evangelism. Jesus said, " Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven" ( Mat 5:16 ). It is God’s will that " with well doing you may put to silence the ignorance of foolish men" ( 1Pe 2:15 ). Sinners may disagree with what you believe, but seeing your good works makes them think, " I don’t believe what he believes, but he sure does. He certainly is sincere in his faith."

A friendly wave, a gift for no reason, fresh-baked goods, etc., can pave the way for evangelism. Offer to mow your neighbors’ lawn or help do some painting. Volunteer to pick up their mail and newspapers while they’re on vacation. Compliment them on their landscaping and ask for gardening tips. Invite them over for a barbecue or dessert. Pray for an opportunity to share the gospel, and be prepared for it when it comes.

Introduction / Outline

JFB: Proverbs (Book Introduction)

THE NATURE AND USE OF PROVERBS.--A proverb is a pithy sentence, concisely expressing some well-established truth susceptible of various illustrations and applications. The word is of Latin derivation, literally meaning for a word, speech, or discourse; that is, one expression for many. The Hebrew word for "proverb" (mashal) means a "comparison." Many suppose it was used, because the form or matter of the proverb, or both, involved the idea of comparison. Most of the proverbs are in couplets or triplets, or some modifications of them, the members of which correspond in structure and length, as if arranged to be compared one with another. They illustrate the varieties of parallelism, a distinguishing feature of Hebrew poetry. Compare Introduction to Poetical Books. Many also clearly involve the idea of comparison in the sentiments expressed (compare Pro 12:1-10; Pro 25:10-15; Pro 26:1-9). Sometimes, however, the designed omission of one member of the comparison, exercising the reader's sagacity or study for its supply, presents the proverb as a "riddle" or "dark saying" (compare Pro. 30:15-33; Pro 1:6; Psa 49:4). The sententious form of expression, which thus became a marked feature of the proverbial style, was also adopted for continuous discourse, even when not always preserving traces of comparison, either in form or matter (compare Pro. 1:1-9:18). In Eze 17:1; Eze 24:3, we find the same word properly translated "parable," to designate an illustrative discourse. Then the Greek translators have used a word, parabola ("parable"), which the gospel writers (except John) employ for our Lord's discourses of the same character, and which also seems to involve the idea of comparison, though that may not be its primary meaning. It might seem, therefore, that the proverbial and parabolic styles of writing were originally and essentially the same. The proverb is a "concentrated parable, and the parable an extension of the proverb by a full illustration." The proverb is thus the moral or theme of a parable, which sometimes precedes it, as in Mat 19:30 (compare Pro 20:1); or succeeds it, as in Mat. 22:1-16; Luk 15:1-10. The style being poetical, and adapted to the expression of a high order of poetical sentiment, such as prophecy, we find the same term used to designate such compositions (compare Num 23:7; Mic 2:4; Hab 2:6).

Though the Hebrews used the same term for proverb and parable, the Greek employs two, though the sacred writers have not always appeared to recognize a distinction. The term for proverb is, paroimia, which the Greek translators employ for the title of this book, evidently with special reference to the later definition of a proverb, as a trite, sententious form of speech, which appears to be the best meaning of the term. John uses the same term to designate our Saviour's instructions, in view of their characteristic obscurity (compare Pro 16:25-29, Greek), and even for his illustrative discourses (Pro 10:6), whose sense was not at once obvious to all his hearers. This form of instruction was well adapted to aid the learner. The parallel structure of sentences, the repetition, contrast, or comparison of thought, were all calculated to facilitate the efforts of memory; and precepts of practical wisdom which, extended into logical discourses, might have failed to make abiding impressions by reason of their length or complicated character, were thus compressed into pithy, and, for the most part, very plain statements. Such a mode of instruction has distinguished the written or traditional literature of all nations, and was, and still is, peculiarly current in the East.

In this book, however, we are supplied with a proverbial wisdom commended by the seal of divine inspiration. God has condescended to become our teacher on the practical affairs belonging to all the relations of life. He has adapted His instruction to the plain and unlettered, and presented, in this striking and impressive method, the great principles of duty to Him and to our fellow men. To the prime motive of all right conduct, the fear of God, are added all lawful and subordinate incentives, such as honor, interest, love, fear, and natural affection. Besides the terror excited by an apprehension of God's justly provoked judgments, we are warned against evil-doing by the exhibition of the inevitable temporal results of impiety, injustice, profligacy, idleness, laziness, indolence, drunkenness, and debauchery. To the rewards of true piety which follow in eternity, are promised the peace, security, love, and approbation of the good, and the comforts of a clear conscience, which render this life truly happy.

INSPIRATION AND AUTHORSHIP.--With no important exception, Jewish and Christian writers have received this book as the inspired production of Solomon. It is the first book of the Bible prefaced by the name of the author. The New Testament abounds with citations from the Proverbs. Its intrinsic excellence commends it to us as the production of a higher authority than the apocryphal writings, such as Wisdom or Ecclesiasticus. Solomon lived five hundred years before the "seven wise men" of Greece, and seven hundred before the age of Socrates, Plato, and Aristotle. It is thus very evident, whatever theory of his sources of knowledge be adopted, that he did not draw upon any heathen repositories with which we are acquainted. It is far more probable, that by the various migrations, captivities, and dispersions of the Jews, heathen philosophers drew from this inspired fountain many of those streams which continue to refresh mankind amid the otherwise barren and parched deserts of profane literature.

As, however, the Psalms are ascribed to David, because he was the leading author, so the ascription of this book to Solomon is entirely consistent with the titles of the thirtieth and thirty-first chapters, which assign those chapters to Agur and Lemuel respectively. Of these persons we know nothing. This is not the place for discussing the various speculations respecting them. By a slight change of reading some propose to translate Pro 30:1 : "The words of Agur, the son of her who was obeyed Massa," that is, "the queen of Massa"; and Pro 31:1 : "The words of Lemuel, king of Massa"; but to this the earliest versions are contradictory, and nothing other than the strongest exegetical necessity ought to be allowed to justify a departure from a well-established reading and version when nothing useful to our knowledge is gained. It is better to confess ignorance than indulge in useless conjectures.

It is probable that out of the "three thousand proverbs" (1Ki 4:32) which Solomon spoke, he selected and edited Pro. 1:1-24:34 during his life. Pro. 25:1-29:27 were also of his production, and copied out in the days of Hezekiah, by his "men," perhaps the prophets Isaiah, Hosea, and Micah. Such a work was evidently in the spirit of this pious monarch, who set his heart so fully on a reformation of God's worship. Learned men have endeavored to establish the theory that Solomon himself was only a collector; or that the other parts of the book, as these chapters, were also selections by later hands; but the reasons adduced to maintain these views have never appeared so satisfactory as to change the usual opinions on the subject, which have the sanction of the most ancient and reliable authorities.

DIVISIONS OF THE BOOK.--Such a work is, of course, not susceptible of any logical analysis. There are, however, some well-defined marks of division, so that very generally the book is divided into five or six parts.

1. The first contains nine chapters, in which are discussed and enforced by illustration, admonition, and encouragement the principles and blessings of wisdom, and the pernicious schemes and practices of sinful persons. These chapters are introductory. With few specimens of the proper proverb, they are distinguished by its conciseness and terseness. The sentences follow very strictly the form of parallelism, and generally of the synonymous species, only forty of the synthetic and four (Pro 3:32-35) of the antithetic appearing. The style is ornate, the figures bolder and fuller, and the illustrations more striking and extended.

2. The antithetic and synthetic parallelism to the exclusion of the synonymous distinguish Pro. 10:1-22:16, and the verses are entirely unconnected, each containing a complete sense in itself.

3. Pro. 22:16-24:34 present a series of admonitions as if addressed to a pupil, and generally each topic occupies two or more verses.

4. Pro. 25:1-29:27 are entitled to be regarded as a distinct portion, for the reason given above as to its origin. The style is very much mixed; of the peculiarities, compare parts two and three.

5. Pro. 30:1-33 is peculiar not only for its authorship, but as a specimen of the kind of proverb which has been described as "dark sayings" or "riddles."

6. To a few pregnant but concise admonitions, suitable for a king, is added a most inimitable portraiture of female character. In both parts five and six the distinctive peculiarity of the original proverbial style gives place to the modifications already mentioned as marking a later composition, though both retain the concise and nervous method of stating truth, equally valuable for its deep impression and permanent retention by the memory.

TSK: Proverbs (Book Introduction)

The wisdom of all ages, from the highest antiquity, has chosen to compress and communicate its lessons in short, compendious sentences, and in poetic language, which were readily conceived and easily retained, and circulated in society as useful principles, to be unfolded as occasion required. Indeed, such short maxims, comprehending much instruction in a few words, and carrying their own evidence with them, are admirably adapted to direct the conduct, without overburdening the memory, or perplexing the mind with abstract reasonings; and hence there are, in all countries and in all languages, old proverbs, or common sayings, which have great authority and influence on the opinions and actions of mankind. Such maxims, however, want their proper basis, the sanction of a Divine Original; and being generally the mere result of worldly prudence, are often calculated to impose on the judgment, and to mislead those who are directed by them. But the proverbs in this book not only are far more ancient than any others extant in the world, and infinitely surpass all the ethical sayings of the ancient sages; but have also received a Divine imprimatur, and are infallible rules to direct our conduct in every circumstance of human life. They are so justly founded on the principles of human nature, and so adapted to the permanent interests of man, that they agree with the manners of every age; and are adapted to every period, condition, or rank in life, however varied in its complexion or diversified by circumstance. Kings and subjects, rich and poor, wise and foolish, old and young, fathers and mothers, husbands and wives, sons and daughters, masters and servants, may here learn their respective duties, and read lessons of instruction for the regulation of their conduct in their various circumstances; while the most powerful motives, derived from honour, interest, love, fear, natural affection, and piety, are exhibited to inspire an ardent love of wisdom and virtue, and the greatest detestation of ignorance and vice. These maxims are laid down so clearly, copiously, impressively, and in such variety, that every man who wishes to be instructed may take what he chooses, and, among multitudes, those which he likes best. " He is wise," say St. Basil, " not only who hath arrived at a complete habit of wisdom, but who hath made some progress towards it; nay, who doth as yet but love it, or desire it, and listen to it. Such as these, by reading this book, shall be made wiser; for they shall be instructed in much divine, and in no less human learning....It bridles the injurious tongue, corrects the wanton eye, and ties the unjust hand in chains. It persecutes sloth, chastises all absurd desires, teaches prudence, raises man’s courage, and represents temperance and chastity after such a fashion that one cannot but have them in veneration."

TSK: Proverbs 27 (Chapter Introduction)

Overview

Pro 27:1, Observations of self love; Pro 27:5, of true love; Pro 27:11, of care to avoid offenses; Pro 27:23, and of the household care.

Poole: Proverbs 27 (Chapter Introduction)

CHAPTER 27

Counsel against self-conceitedness, Pro 27:1,2 . The evil effects of envy, Pro 27:4 . The praises of a faithful friend, Pro 27:5-10 . The different fruits of prudence and folly, Pro 27:11,12 . Sundry rules and cautions, Pro 27:13-21 .

MHCC: Proverbs (Book Introduction)

The subject of this book may be thus stated by an enlargement on the opening verses. 1. The Proverbs of Solomon, the son of David, king of Israel. 2. Which treat of the knowledge of wisdom, of piety towards God, of instruction and moral discipline, of the understanding wise and prudent counsels. 3. Which treat of the attainment of instruction in wisdom, which wisdom is to be shown in the conduct of life, and consists in righteousness with regard to our fellow-creatures. 4. Which treat of the giving to the simple sagacity to discover what is right, by supplying them with just principles, and correct views of virtue and vice; and to the young man knowledge, so that he need not err through ignorance; and discretion, so that by pondering well these precepts, he may not err through obstinacy. Take the proverbs of other nations, and we shall find great numbers founded upon selfishness, cunning, pride, injustice, national contempt, and animosities. The principles of the Proverbs of Solomon are piety, charity, justice, benevolence, and true prudence. Their universal purity proves that they are the word of God.

Matthew Henry: Proverbs (Book Introduction)

An Exposition, With Practical Observations, of The Proverbs

We have now before us, I. A new author, or penman rather, or pen (if you will) made use of by the Holy Ghost for making known the mind of God to us, writing as moved by the finger of God (so the Spirit of God is called), and that is Solomon; through his hand came this book of Scripture and the two that follow it, Ecclesiastes and Canticles, a sermon and a song. Some think he wrote Canticles when he was very young, Proverbs in the midst of his days, and Ecclesiastes when he was old. In the title of his song he only writes himself Solomon, perhaps because he wrote it before his accession to the throne, being filled with the Holy Ghost when he was young. In the title of his Proverbs he writes himself the son of David, king of Israel, for then he ruled over all Israel. In the title of his Ecclesiastes he writes himself the son of David, king of Jerusalem, because then perhaps his influence had grown less upon the distant tribes, and he confined himself very much in Jerusalem. Concerning this author we may observe, 1. That he was a king, and a king's son. The penmen of scripture, hitherto, were most of them men of the first rank in the world, as Moses and Joshua, Samuel and David, and now Solomon; but, after him, the inspired writers were generally poor prophets, men of no figure in the world, because that dispensation was approaching in the which God would choose the weak and foolish things of the world to confound the wise and mighty and the poor should be employed to evangelize. Solomon was a very rich king, and his dominions were very large, a king of the first magnitude, and yet he addicted himself to the study of divine things, and was a prophet and a prophet's son. It is no disparagement to the greatest princes and potentates in the world to instruct those about them in religion and the laws of it. 2. That he was one whom God endued with extraordinary measures of wisdom and knowledge, in answer to his prayers at his accession to the throne. His prayer was exemplary: Give me a wise and an understanding heart; the answer to it was encouraging: he had what he desired and all other things were added to him. Now here we find what good use he made of the wisdom God gave him; he not only governed himself and his kingdom with it, but he gave rules of wisdom to others also, and transmitted them to posterity. Thus must we trade with the talents with which we are entrusted, according as they are. 3. That he was one who had his faults, and in his latter end turned aside from those good ways of God which in this book he had directed others in. We have the story of it 1 Kings 11, and a sad story it is, that the penman of such a book as this should apostatize as he did. Tell it not in Gath. But let those who are most eminently useful take warning by this not to be proud or secure; and let us all learn not to think the worse of good instructions though we have them from those who do not themselves altogether live up to them.

II. A new way of writing, in which divine wisdom is taught us by Proverbs, or short sentences, which contain their whole design within themselves and are not connected with one another. We have had divine laws, histories, and songs, and how divine proverbs; such various methods has Infinite Wisdom used for our instruction, that, no stone being left unturned to do us good, we may be inexcusable if we perish in our folly. Teaching by proverbs was, 1. An ancient way of teaching. It was the most ancient way among the Greeks; each of the seven wise men of Greece had some one saying that he valued himself upon, and that made him famous. These sentences were inscribed on pillars, and had in great veneration as that which was said to come down from heaven. A coelo descendit, Gnōthi seauton - Know thyself is a precept which came down from heaven. 2. It was a plain and easy way of teaching, which cost neither the teachers nor the learners much pains, nor put their understandings nor their memories to the stretch. Long periods, and arguments far-fetched, must be laboured both by him that frames them and by him that would understand them, while a proverb, which carries both its sense and its evidence in a little compass, is quickly apprehended and subscribed to, and is easily retained. Both David's devotions and Solomon's instructions are sententious, which may recommend that way of expression to those who minister about holy things, both in praying and preaching. 3. It was a very profitable way of teaching, and served admirably well to answer the end. The word Mashal, here used for a proverb, comes from a word that signifies to rule or have dominion, because of the commanding power and influence which wise and weighty sayings have upon the children of men; he that teaches by them dominatur in concionibus - rules his auditory. It is easy to observe how the world is governed by proverbs. As saith the proverb of the ancients (1Sa 24:13), or (as we commonly express it) As the old saying is, goes very far with most men in forming their notions and fixing their resolves. Much of the wisdom of the ancients has been handed down to posterity by proverbs; and some think we may judge of the temper and character of a nation by the complexion of its vulgar proverbs. Proverbs in conversation are like axious in philosophy, maxims in law, and postulata in the mathematics, which nobody disputes, but every one endeavours to expound so as to have them on his side. Yet there are many corrupt proverbs, which tend to debauch men's minds and harden them in sin. The devil has his proverbs, and the world and the flesh have their proverbs, which reflect reproach on God and religion (as Eze 12:22; Eze 18:2), to guard us against the corrupt influences of which God has his proverbs, which are all wise and good, and tend to make us so. These proverbs of Solomon were not merely a collection of the wise sayings that had been formerly delivered, as some have imagined, but were the dictates of the Spirit of God in Solomon. The very first of them (Pro 1:7) agrees with what God said to man in the beginning (Job 28:28, Behold, the fear of the Lord, that is wisdom ); so that though Solomon was great, and his name may serve as much as any man's to recommend his writings, yet, behold, a greater than Solomon is here. It is God, by Solomon, that here speaks to us: I say, to us; for these proverbs were written for our learning, and, when Solomon speaks to his son, the exhortation is said to speak to us as unto children, Heb 12:5. And, as we have no book so useful to us in our devotions as David's psalms, so have we none so serviceable to us, for the right ordering of our conversations, as Solomon's proverbs, which as David says of the commandments, are exceedingly broad, containing, in a little compass, a complete body of divine ethics, politics, and economics, exposing every vice, recommending every virtue, and suggesting rules for the government of ourselves in every relation and condition, and every turn of the conversation. The learned bishop Hall has drawn up a system of moral philosophy out of Solomon's Proverbs and Ecclesiastes. The first nine chapters of this book are reckoned as a preface, by way of exhortation to the study and practice of wisdom's rules, and caution against those things that would hinder therein. We have then the first volume of Solomon's proverbs (ch. 10-24); after that a second volume (ch. 25-29); and then Agur's prophecy (ch. 30), and Lemuel's (ch. 31). The scope of all is one and the same, to direct us so to order our conversation aright as that in the end we may see the salvation of the Lord. The best comment on these rules is to be ruled by them.

Topical Index of Proverbs

Twenty chapters of the book of Proverbs (beginning with ch. 10 and ending with ch. 29), consisting mostly of entire sentences in each verse, could not well be reduced to proper heads, and the contents of them gathered; I have therefore here put the contents of all these chapters together, which perhaps may be of some use to those who desire to see at once all that is said of any one head in these chapters. Some of the verses, perhaps, I have not put under the same heads that another would have put them under, but the most of them fall (I hope) naturally enough to the places I have assigned them.

1. Of the comfort, or grief, parents have in their children, according as they are wise or foolish, godly or ungodly, Pro 10:1; Pro 15:20; Pro 17:21, Pro 17:25; Pro 19:13, Pro 19:26; Pro 23:15, Pro 23:16, Pro 23:24, Pro 23:25; Pro 27:11; Pro 29:3

2. Of the world's insufficiency, and religion's sufficiency, to make us happy (Pro 10:2, Pro 10:3; Pro 11:4) and the preference to be therefore given to the gains of virtue above those of this world, Pro 15:16, Pro 15:17; Pro 16:8, Pro 16:16; Pro 17:1; Pro 19:1; Pro 28:6, Pro 28:11

3. Of slothfulness and diligence, Pro 10:4, Pro 10:26; Pro 12:11, Pro 12:24, Pro 12:27; Pro 13:4, Pro 13:23; Pro 15:19; Pro 16:26; Pro 18:9; Pro 19:15, Pro 19:24; Pro 20:4, Pro 20:13; Pro 21:5, Pro 21:25, Pro 21:26; Pro 22:13, Pro 22:29; Pro 24:30-34; Pro 26:13-16; Pro 27:18, Pro 27:23, Pro 27:27; Pro 28:19. Particularly the improving or neglecting opportunities, Pro 6:6; Pro 10:5

4. The happiness of the righteous, and the misery of the wicked, Pro 10:6, Pro 10:9, Pro 10:16, Pro 10:24, Pro 10:25, Pro 10:27-30; Pro 11:3, Pro 11:5-8, Pro 11:18-21, Pro 11:31; Pro 12:2, Pro 12:3, Pro 12:7, Pro 12:13, Pro 12:14, Pro 12:21, Pro 12:26, Pro 12:28; Pro 13:6, Pro 13:9, Pro 13:14 15, 21, 22, 25; Pro 14:11, Pro 14:14, Pro 14:19, Pro 14:32; Pro 15:6, Pro 15:8, Pro 15:9, Pro 15:24, Pro 15:26, Pro 15:29; Pro 20:7; Pro 21:12, Pro 21:15, Pro 21:16, Pro 21:18, Pro 21:21; Pro 22:12; Pro 28:10, Pro 28:18; Pro 29:6

5. Of honour and dishonour, Pro 10:7; Pro 12:8, Pro 12:9; Pro 18:3; Pro 26:1; Pro 27:21. And of vain-glory, Pro 25:14, Pro 25:27; Pro 27:2

6. The wisdom of obedience, and folly of disobedience, Pro 10:8, Pro 10:17; Pro 12:1, Pro 12:15; Pro 13:1, Pro 13:13, Pro 13:18; Pro 15:5, Pro 15:10, Pro 15:12, Pro 15:31, Pro 15:32; Pro 19:16; Pro 28:4, Pro 28:7, Pro 28:9

7. Of mischievousness and usefulness, Pro 10:10, Pro 10:23; Pro 11:9-11, Pro 11:23, Pro 11:27; Pro 12:5, Pro 12:6, Pro 12:12, Pro 12:18, Pro 12:20; Pro 13:2; Pro 14:22; Pro 16:29, Pro 16:30; Pro 17:11; Pro 21:10; Pro 24:8; Pro 26:23, Pro 26:27

8. The praise of wise and good discourse, and the hurt and shame of an ungoverned tongue, Pro 10:11, Pro 10:13, Pro 10:14, Pro 10:20, Pro 10:21, Pro 10:31, Pro 10:32; Pro 11:30; Pro 14:3; Pro 15:2, Pro 15:4, Pro 15:7, Pro 15:23, Pro 15:28; Pro 16:20, Pro 16:23, Pro 16:24; Pro 17:7; Pro 18:4, Pro 18:7, Pro 18:20, Pro 18:21; Pro 20:15; Pro 21:23; Pro 23:9; Pro 24:26; Pro 25:11

9. Of love and hatred, peaceableness and contention, Pro 10:12; Pro 15:17; Pro 17:1, Pro 17:9, Pro 17:14, Pro 17:19; Pro 18:6, Pro 18:17-19; Pro 20:3; Pro 25:8; Pro 26:17, Pro 26:21; Pro 29:9

10. Of the rich and poor, Pro 10:5, Pro 10:22; Pro 11:28; Pro 13:7, Pro 13:8; Pro 14:20, Pro 14:24; Pro 18:11, Pro 18:23; Pro 19:1, Pro 19:4, Pro 19:7, Pro 19:22; Pro 22:2, Pro 22:7; Pro 28:6, Pro 28:11; Pro 29:13

11. Of lying, fraud, and dissimulation, and of truth and sincerity, Pro 10:18; Pro 12:17, Pro 12:19, Pro 12:22; Pro 13:5; Pro 17:4; Pro 20:14, Pro 20:17; Pro 26:18, Pro 26:19, Pro 26:24-26, Pro 26:28

12. Of slandering, Pro 10:18; Pro 16:27; Pro 25:23

13. Of talkativeness and silence, Pro 10:19; Pro 11:12; Pro 12:23; Pro 13:3; Pro 17:27, Pro 17:28; Pro 29:11, Pro 29:20

14. Of justice and injustice, Pro 11:1; Pro 13:16; Pro 16:8, Pro 16:11; Pro 17:15, Pro 17:26; Pro 18:5; Pro 20:10, Pro 20:23; Pro 22:28; Pro 23:10, Pro 23:11; Pro 29:24

15. Of pride and humility, Pro 11:2; Pro 13:10; Pro 15:25, Pro 15:33; Pro 16:5, Pro 16:18, Pro 16:19; Pro 18:12; Pro 21:4; Pro 25:6, Pro 25:7; Pro 28:25; Pro 29:23

16. Of despising and respecting others, Pro 11:12; Pro 14:21

17. Of tale-bearing, Pro 11:13; Pro 16:28; Pro 18:8; Pro 20:19; Pro 26:20, Pro 26:22

18. Of rashness and deliberation, Pro 11:14; Pro 15:22; Pro 18:13; Pro 19:2; Pro 20:5, Pro 20:18; Pro 21:29; Pro 22:3; Pro 25:8-10

19. Of suretiship, Pro 11:15; Pro 17:18; Pro 20:16; Pro 22:26, Pro 22:27; Pro 27:13

20. Of good and bad women, or wives, Pro 11:16, Pro 11:22; Pro 12:4; Pro 14:1; Pro 18:22; Pro 19:13, Pro 19:14; Pro 21:9, Pro 21:19; Pro 25:24; Pro 27:15, Pro 27:16

21. Of mercifulness and unmercifulness, Pro 11:17; Pro 12:10; Pro 14:21; Pro 19:17; Pro 21:13

22. Of charity to the poor, and uncharitableness, Pro 11:24-26; Pro 14:31; Pro 17:5; Pro 22:9, Pro 22:16, Pro 22:22, Pro 22:23; Pro 28:27; Pro 29:7

23. Of covetousness and contentment, Pro 11:29; Pro 15:16, Pro 15:17, Pro 15:27; Pro 23:4, Pro 23:5

24. Of anger and meekness, Pro 12:16; Pro 14:17, Pro 14:29; Pro 15:1, Pro 15:18; Pro 16:32; Pro 17:12, Pro 17:26; Pro 19:11, Pro 19:19; Pro 22:24, Pro 22:25; Pro 25:15, Pro 25:28; Pro 26:21; Pro 29:22

25. Of melancholy and cheerfulness, Pro 12:25; Pro 14:10, Pro 14:13; Pro 15:13, Pro 15:15; Pro 17:22; Pro 18:14; Pro 25:20, Pro 25:25

26. Of hope and expectation, Pro 13:12, Pro 13:19

27. Of prudence and foolishness, Pro 13:16; Pro 14:8, Pro 14:18, Pro 14:33; Pro 15:14, Pro 15:21; Pro 16:21, Pro 16:22; Pro 17:24; Pro 18:2, Pro 18:15; Pro 24:3-7; Pro 7:27; Pro 26:6-11; Pro 28:5

28. Of treachery and fidelity, Pro 13:17; Pro 25:13, Pro 25:19

29. Of good and bad company, Pro 13:20; Pro 14:7; Pro 28:7; Pro 29:3

30. Of the education of children, Pro 13:24; Pro 19:18; Pro 20:11; Pro 22:6, Pro 22:15; Pro 23:12; Pro 14:14; Pro 29:15, Pro 29:17

31. Of the fear of the Lord, Pro 14:2, Pro 14:26, Pro 14:27; Pro 15:16, Pro 15:33; Pro 16:6; Pro 19:23; Pro 22:4; Pro 23:17, Pro 23:18

32. Of true and false witness-bearing, Pro 14:5, Pro 14:25; Pro 19:5, Pro 19:9, Pro 19:28; Pro 21:28; Pro 24:28; Pro 25:18

33. Of scorners, Pro 14:6, Pro 14:9; Pro 21:24; Pro 22:10; Pro 24:9; Pro 29:9

34. Of credulity and caution, Pro 14:15, Pro 14:16; Pro 27:12

35. Of kings and their subjects, Pro 14:28, Pro 14:34, Pro 14:35; Pro 16:10, Pro 16:12-15; Pro 19:6, Pro 19:12; Pro 20:2, Pro 20:8, Pro 20:26, Pro 20:28; Pro 22:11; Pro 24:23-25; Pro 30:2-5; Pro 28:2, Pro 28:3, Pro 28:15, Pro 28:16; Pro 29:5, Pro 29:12, Pro 29:14, Pro 29:26

36. Of envy, especially envying sinners, Pro 14:30; Pro 23:17, Pro 23:18; Pro 24:1, Pro 24:2, Pro 24:19, Pro 24:20; Pro 27:4

37. Of God's omniscience, and his universal providence, Pro 15:3, Pro 15:11; Pro 16:1, Pro 16:4, Pro 16:9, Pro 16:33; Pro 17:3; Pro 19:21; Pro 20:12, Pro 20:24; Pro 21:1, Pro 21:30, Pro 21:31; Pro 29:26

38. Of a good and ill name, Pro 15:30; Pro 22:1

39. Of men's good opinion of themselves, Pro 14:12; Pro 16:2, Pro 16:25; Pro 20:6; Pro 21:2; Pro 26:12; Pro 28:26

40. Of devotion towards God, and dependence on him, Pro 16:3; Pro 18:10; Pro 23:26; Pro 27:1; Pro 28:25; Pro 29:25

41. Of the happiness of God's favour, Pro 16:7; Pro 29:26

42. Excitements to get wisdom, Pro 16:16; Pro 18:1; Pro 19:8, Pro 19:20; Pro 22:17-21; Pro 23:15, Pro 23:16, Pro 23:22-25; Pro 24:13, Pro 24:14; Pro 27:11

43. Cautions against temptations, Pro 16:17; Pro 29:27

44. Of old age and youth, Pro 16:31; Pro 17:6; Pro 20:29

45. Of servants, Pro 17:2; Pro 19:10; Pro 29:19, Pro 29:21

46. Of bribery, Pro 17:8, Pro 17:23; Pro 18:16; Pro 21:14; Pro 28:21

47. Of reproof and correction, Pro 17:10; Pro 19:25, Pro 19:29; Pro 20:30; Pro 21:11; Pro 25:12; Pro 26:3; Pro 27:5, Pro 27:6, Pro 27:22; Pro 28:23; Pro 29:1

48. Of ingratitude, Pro 17:13

49. Of friendship, Pro 17:17; Pro 18:24; Pro 27:9, Pro 27:10, Pro 27:14, Pro 27:17

50. Of sensual pleasures, Pro 21:17; Pro 23:1-3, Pro 23:6-8, Pro 23:19-21; Pro 27:7

51. Of drunkenness, Pro 20:1; Pro 23:23, Pro 23:29-35

52. Of the universal corruption of nature, Pro 20:9

53. Of flattery, Pro 20:19; Pro 26:28; Pro 28:23; Pro 29:5

54. Of undutiful children, Pro 20:20; Pro 28:24

55. Of the short continuance of what is ill-gotten, Pro 20:21; Pro 21:6, Pro 21:7; Pro 22:8; Pro 28:8

56. Of revenge, Pro 20:22; Pro 24:17, Pro 24:18, Pro 24:29

57. Of sacrilege, Pro 20:25

58. Of conscience, Pro 20:27; Pro 27:19

59. Of the preference of moral duties before ceremonial, Pro 15:8; Pro 21:3, Pro 21:27

60. Of prodigality and wastefulness, Pro 21:20

61. The triumphs of wisdom and godliness, Pro 21:22; Pro 24:15, Pro 24:16

62. Of frowardness and tractableness, Pro 22:5

63. Of uncleanness, Pro 22:14; Pro 23:27, Pro 23:28

64. Of fainting in affliction, Pro 24:10

65. Of helping the distressed, Pro 14:11, Pro 14:12

66. Of loyalty to the government, Pro 24:21, Pro 24:22

67. Of forgiving enemies, Pro 25:21, Pro 25:22

68. Of causeless curse, Pro 26:2

69. Of answering fools, Pro 26:4, Pro 26:5

70. Of unsettledness and unsatisfiedness, Pro 27:8, Pro 27:20

71. Of cowardliness and courage, Pro 28:1

72. The people's interest in the character of their rulers, Pro 28:12, Pro 28:28; Pro 29:2, Pro 29:16; Pro 11:10, Pro 11:11

73. The benefit of repentance and holy fear, Pro 28:13, Pro 28:14

74. The punishment of murder, Pro 28:17

75. Of hastening to be rich, Pro 28:20, Pro 28:22

76. The enmity of the wicked against the godly, Pro 29:10, Pro 29:27

77. The necessity of the means of grace, Pro 29:18

Constable: Proverbs (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is "The Proverbs of Solomon, the Son of David, King in Israel" (cf. 1:1). The Greek Septuagint called this book "Proverbs of Solomon." The Latin Vulgate named it "The Book of Proverbs."

There is some debate about whether 1:1 is the title of the whole book or just the title of the first section (chs. 1-9). The first view has in its favor the fact that the Hebrew Bible took the verse as the title of the book. According to this view the references to Solomon in 1:1 are an indication that he was the primary author of the proverbs in the book.¹

The second view is that 1:1 simply introduces the first major section of the book. The support for this view is that some succeeding sections begin with a similar caption (cf. 10:1; 24:23; 25:1; 30:1; 31:1).²

In either case the book got its title from the proverbs it contains. The whole book is a book of proverbs so the title is appropriate.

"To read straight through a few chapters of Proverbs is like trying to have a conversation with someone who always replies with a one-liner."³

Writer

Proverbs claims to be a compendium of the wise sayings of several different individuals.⁴ Solomon originated some of them (10:1-22:16 and chs. 25-29 definitely, and probably chs. 1-9 as well).⁵ Unnamed wise men (sages) wrote other parts (22:17-24:34 definitely, and possibly chs. 1-9). Hezekiah's men copied some of Solomon's proverbs and added them to this collection (chs. 25-29). Agur and King Lemuel produced chapters 30 and 31 respectively.

We do not know who the sages were who wrote 22:17-24:34 nor do we know the names of the men whom King Hezekiah instructed to compile some of Solomon's sayings. Agur and Lemuel are unknown to us also, though Lemuel seems to have been a non-Israelite monarch.⁶

Some of the proverbs appear to have been copied from, or at least influenced by, earlier Mesopotamian and Egyptian books of wisdom.⁷

". . . whatever the Spirit of God inspired the ancient writers to include became a part of the Word of the Lord. Such inclusions then took on a new and greater meaning when they formed part of Scripture; in a word, they became authoritative and binding, part of the communication of the divine will."⁸

Date

Solomon reigned from 971 to 931 B.C. and Hezekiah from 715 to 686 B.C.⁹ We do not know when the sages, Agur, or Lemuel lived.

The earliest the Book of Proverbs could have been in its final form was in Hezekiah's day, but it may have reached this stage later than that. We have no way to tell.

The contents of the book could have been in existence in Solomon's lifetime though not assembled into the collection we know as the Book of Proverbs.

Message¹⁰

The Book of Proverbs contains no history. It is purely didactic. It is a book of explicit instruction. Like the other Old Testament wisdom books, Job and Ecclesiastes, it does not contain references to Israel's laws, rituals, sacrifices, or ceremonies. It deals with philosophy primarily. A philosopher is by definition a lover of wisdom. Proverbs is a book that focuses primarily on wisdom, as do Job and Ecclesiastes. In this sense these books are philosophical.

There is a fundamental difference between the philosophy we find in these books and all other philosophy. Other philosophies begin with a question. Hebrew philosophy begins with an affirmation. Its basic affirmation is that God exists. Therefore we can know ultimate truth only by divine revelation.

To many people the Book of Proverbs seems to be a grab bag of wise sayings that lacks any system or order. Nevertheless in a sense this is the most carefully organized of all the books of the Old Testament.

The first verse is its title page. Verses 2-7 are its preface that contains an explanation of the purpose of the book, the method of the Author, and the fundamental affirmation of the book (in v. 7). Then follow three parts of the body of the book. First, there are discourses in defense and application of the fundamental affirmation (1:8--ch. 9). Then we have proverbs Solomon collected and arranged to provide wisdom (chs. 10-24). Next there are additional wise words from Solomon that other people collected after Solomon died (chs. 25-29). An appendix that contains specific words of wisdom by two other sages, Agur and Lemuel, concludes the book (chs. 30-31).

Proverbs is one of the most timeless Old Testament books. The reader needs very little knowledge of ancient Hebrew life and culture to understand and appreciate it. We can understand the contents fairly easily and can apply them directly to modern life.

Let's look first at the fundamental affirmation and then observe how the application of that declaration unfolds in the chapters that follow.

The fundamental affirmation is the deepest insight in Hebrew philosophy (1:7).

There is a presupposition in this statement. It is that God is all wise. We can only find wisdom in God ultimately. This presupposition underlies all of what we read in Job and Ecclesiastes as well as in Proverbs. Furthermore the Hebrews assumed that God expressed His wisdom in all His works and in all His ways. They believed that all natural phenomena revealed God's wisdom. Wherever they looked, they saw God: on land, at sea, in the earth, or in the sky. We can see that viewpoint clearly in Genesis 1:1 (cf. John 14:6).

This fundamental affirmation also contains an inevitable deduction: if wisdom is perfect in God, then wisdom in man consists in the fear of God. A person is wise to the extent that he or she apprehends and fears God. The "fear" of God does not mean a dread that results in hiding from God. It is rather an emotional recognition of God. It is not fear that He may hurt me but fear that I may hurt Him. That is the kind of fear that produces holy character and righteous conduct. Intellectual apprehension of God precedes this emotional recognition, and volitional submission to God's will follows it. When a person comes to this emotional recognition of God he or she comes to the condition for being wise, not that in so doing he or she becomes wise (1:7). We can begin to be wise only when we come into proper relation to God as ultimate Wisdom.

Beginning with 1:8 and continuing to the end of the book, what we have is the application of that affirmation to the various situations and circumstances of life.

I would like to consider what God revealed here in the three spheres of life dealt with in the book: the home, friendship, and the world. In the home, the child must learn wisdom. In friendship, the youth must apply wisdom. In the world, the adult must demonstrate wisdom.

The first sphere is that of the home (1:8-9). God did not teach the responsibility of the father and mother here but took for granted that they would instruct their children. The child needs to hear parental instruction to live in the fear of the Lord. Young children cannot grasp abstract concepts. For them God is incarnate in father and mother. Fathers and mothers reflect the image of God to their children. Both parents are necessary to reveal God to the child fully. Children see some of God's character in the mother's attitudes and actions (cf. Matt. 23:37). They see other aspects of God's character in the father. You do not have to try to teach your young child systematic theology. Just live in the fear of God yourself, and your child will learn what he or she needs to learn about God, for that stage in life, just by observing you. I do not mean to exclude verbal instruction. My point is that young children learn wisdom by observing their parents as well as by listening to them.

The second sphere of life is friendship (1:10-19). The day must come when the child, in the natural process of development, moves out into a wider circle of experience.

Personally I believe the Bible presents two duties that children have to their parents.

When the child's sphere of life is his home, he is to obey his parents. However, that duty does not continue forever. When he moves into the larger sphere of life outside the home, his duty is to honor his parents. This duty does continue forever.

When a child enters this second sphere of life, guided at first by parental council but then finally on its own, wisdom gives important instruction (1:10). He should avoid certain friendships. He should beware of people who seek to make friends with him because they have selfish interests and unscrupulous methods. We have many warnings in Proverbs against people who are not true friends. There is no more important stage in a young person's development than when he or she begins to choose companions. Then, and from then on, he or she must follow the wisdom that comes from the fear of the Lord. The youth must submit to the Lord's wisdom, having learned that in the sphere of the home, to succeed in the larger arenas of life. The choice of a mate is one of these companion decisions.

The third sphere of life is the world, symbolized in Proverbs by the street, the gates, and the city (1:20-33; cf. chs. 2-9).

The first word of warning to the youth who leaves home to enter the world on his own is this. Beware of the evil way of those who do not fear the Lord (1:20-32). There is also a gracious promise (1:33). Wisdom does not say withdraw from the world. Wisdom says remember the fate of those who forget God. Wisdom promises that those who live in the fear of the Lord will be quiet and safe even in the turmoil of the world. Do you see how important preparation for living in this sphere of life is? Children must learn to take God into account in the home, and then in their friendships, before they launch out into the world. This instruction is what really prepares them for life.

The series of discourses beginning, "My son," represents the voice of home sounding in the youth's ears who has left home and is living in the world (chs. 2-7). The father tells his son how his father instructed him in wisdom and how this enabled him to live successfully in the world. Then specific warnings follow concerning impurity, laziness, bad companions, and adultery. As the young man climbs toward a higher position in life, wisdom comes to him again with instruction concerning how he can avoid the pitfalls of that stage of his life (ch. 8). The discourses close with a contrast in which Solomon personified wisdom and folly as two women (ch. 9). One is a woman of virtue and beauty, and the other is a woman of vice and ugliness. Solomon contrasted the value and victory of wisdom with the disaster and defeat of folly. He contrasted the wisdom of fearing God with the folly of forgetting God.

I would summarize the message of Proverbs this way. The person who learns the fear of God (an emotional recognition of God) in every sphere of life will be successful, but those who forget God will fail. By an emotional recognition of God I mean taking God into account, being aware of His reality and presence, making decisions in view of His existence and revelation. This is what fearing God means.

The precepts urging a life of wisdom center on 3:1-10. This passage concentrates on that subject. Proverbs 3:5-6 is some of the best advice anyone ever gave.

The practice of wisdom centers on 8:32-36.

The power for living a life of wisdom centers on 1:8 (cf. James 1:5; 3:37; Col. 2:3).

Constable: Proverbs (Outline)

Outline

I. Discourses on wisdom chs. 1-9

A. Introduction to the book 1:1-7

1. The title of the book 1:1

2. The purpose of the book 1:2-6

3. The thesis of the book 1:7

B. Instruction for young people 1:8-7:27

1. Warning against consorting with sinners 1:8-19

2. Wisdom's appeal 1:20-33

3. Wisdom as a treasure chs. 2-3

4. Encouragements to obey these instructions ch. 4

5. Warnings against unfaithfulness in marriage ch. 5

6. Other dangerous temptations 6:1-19

7. Further warnings against adultery 6:20-7:27

C. The value of wisdom and wise conduct chs. 8-9

1. The function of wisdom ch. 8

2. Wisdom and folly contrasted ch. 9

II. Couplets expressing wisdom 10:1-22:16

A. The marks of wise living chs. 10-15

1. Things that produce profit 10:1-14

2. Things of true value 10:15-32

3. Wise living in various contexts 11:1-15

4. Wise investments 11:16-31

5. The value of righteousness 12:1-12

6. Avoiding trouble 12:13-28

7. Fruits of wise living ch. 13

8. Further advice for wise living chs. 14-15

B. How to please God 16:1-22:16

1. Trusting God ch. 16

2. Peacemakers and troublemakers ch. 17

3. Friendship and folly ch. 18

4. Further advice for pleasing God 19:1-22:16

III. Wise sayings 22:17-24:34

A. Thirty sayings of the wise 22:17-24:22

1. The first group 22:17-23:11

2. The second group 23:12-24:22

B. Six more sayings of the wise 24:23-34

IV. Maxims expressing wisdom chs. 25-29

A. Instructive analogies 25:1-27:22

1. Wise and foolish conduct ch. 25

2. Fools and folly ch. 26

3. Virtues and vices 27:1-22

B. A discourse on prudence 27:23-27

C. Instructive contrasts chs. 28-29

V. Two discourses by other wise men chs. 30-31

A. The wisdom of Agur ch. 30

1. The introduction of Agur 30:1

2. Wisdom about God 30:2-9

3. Wisdom about life 30:10-33

B. The wisdom of Lemuel ch. 31

1. The introduction of Lemuel 31:1

2. The wise king 31:2-9

3. The wise woman 31:10-31

Constable: Proverbs

Proverbs

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Proverbs (Book Introduction)

THE BOOK OF PROVERBS.

INTRODUCTION.

This book is so called, because it consists of wise and weighty sentences, regulating the morals of men; and directing them to wisdom and virtue. And these sentences are also called Parables, because great truths are often couched in them under certain figures and similitudes. (Challoner) --- Wisdom is introduced speaking in the nine first chapters. Then to chap. xxv. more particular precepts are given. (Worthington) --- Ezechias caused to be collected (Haydock) what comes in the five next chapters, and in the two last. Some other, or rather Solomon himself, under (Worthington) different titles, gives us Agur's and his mother's instructions, and his own commendations of a valiant woman, (Haydock) which is prophetical of the Catholic Church. He also wrote the two next works, besides many other things, which have been lost. This is the first of those five, which are called "sapiential," giving instructions how to direct our lives, by the dictates of sound reason. (Worthington) --- It is the most important of Solomon's works, though collected by different authors. (Calmet) --- T. Paine treats Solomon as a witty jester. But his jests are of a very serious nature, and no one had before heard of his wit. (Watson)

Gill: Proverbs (Book Introduction)

INTRODUCTION TO PROVERBS

This book is called, in some printed Hebrew copies, "Sepher Mishle", the Book of Proverbs; the title of it in the Vulgate Latin version is,

"the Book of Proverbs, which the Hebrews call "Misle":''

in the Septuagint version it has the name of the writer, the Proverbs of Solomon; and so in the Syriac version, with the addition of his titles,

"the son of David, king of Israel.''

This and Ecclesiastes are both of them by the Jews ^a called Books of Wisdom: and it is common with the ancient Christian writers ^b to call the book of Proverbs by the names of "Wisdom" and "Panaretos"; names they give also to the apocryphal books of Ecclesiasticus and the Wisdom of Solomon; and therefore this is to be carefully distinguished from them. The author of this book was King Solomon, as the "first" verse, which contains the inscription of it, shows; for he was not a collector of these proverbs, as Grotius is of opinion, but the author of them, at least of the far greater part; and not only the author, but the writer of them: the Jews ^c say that Hezekiah and this men wrote them; it is true indeed the men of Hezekiah copied some, Pro 25:1; but even those were written by Solomon. R. Gedaliah ^d would have it that Isaiah the prophet wrote this book; but without any foundation. At what time it was written is not certain; the Jewish writers generally say ^e it was written by Solomon, as were the books of Ecclesiastes and the Song of Songs, in his old age, when near the time of his death; though some think it was written before his fall: and it may be it was not written all at once, but at certain times, when these proverbs occurred unto him and were spoken by him, and as occasion served: however, it is not to he doubted but that they were written under the inspiration of God. The Jews once thought to have made this book of Proverbs an apocryphal one, because of some seeming contradictions in it; but finding that these were capable of a reconciliation, changed their minds, as became them ^f. Among Christians, Theodore of Mopsuest, in the sixth century, denied the divine authority of this book, and attributed it merely to human wisdom; which opinion of his was condemned in the second council at Constantinople: and in later times it has been treated with contempt by the Socinians, and particularly by Father Simon and Le Clerc; but the authority of it is confirmed by the writers of the New Testament, who have cited passages out of it; see Rom 12:20 from Pro 25:21. The book consists of "five" parts; "first", a preface or introduction, which takes up the first "nine" chapters; the "second", the proverbs of Solomon, put together by himself, beginning at the tenth chapter to the twenty-fifth; the "third", the proverbs of Solomon, copied by the men of Hezekiah, beginning at the twenty-fifth chapter to the thirtieth; the "fourth", the words of Agur, the thirtieth chapter, the "fifth", the instruction of Solomon's mother, Bathsheba, the thirty-first chapter.