
Text -- Proverbs 27:1-7 (NET)




Names, People and Places, Dictionary Themes and Topics



collapse allCommentary -- 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.
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 o...
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.

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

Wesley: Pro 27:5 - -- Which does not shew itself by friendly actions, and particularly by free and faithful reproof.
Which does not shew itself by friendly actions, and particularly by free and faithful reproof.

All the outward profession of friendship.
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).
(Pro. 27:1-27)
Do not confide implicitly in your plans (Pro 16:9; Pro 19:21; Jam 4:13-15).

JFB: Pro 27:3 - -- The literal sense of "heavy," applied to material subjects, illustrates its figurative, "grievous," applied to moral.
The literal sense of "heavy," applied to material subjects, illustrates its figurative, "grievous," applied to moral.

JFB: Pro 27:4 - -- Or, "jealousy" (compare Margin; Pro 6:34), is more unappeasable than the simpler bad passions.
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 hen...
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.

The luxury of wealth confers less happiness than the healthy appetite of labor.
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...
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."
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...
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, wh...
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."
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 27:3 - -- 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:...


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
d...
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
full : Num 11:4-9, Num 11:18-20, Num 21:5
loatheth : Heb. treadeth under foot

collapse allCommentary -- Word/Phrase Notes (per Verse)
Barnes: Pro 27:2 - -- Another - An "alienus"rather than "alius."Praise to be worth anything must be altogether independent.
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.
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).
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...
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.
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 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.
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 thi...
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 ...
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.
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 o...
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 ...
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 w...
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 t...
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.
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 m...
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)

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

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

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

expand allCommentary -- Verse Notes / Footnotes
NET Notes: Pro 27:1 The expression “you do not know” balances the presumption of the first line, reminding the disciple of his ignorance and therefore his nee...


NET Notes: Pro 27:3 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, f...

NET Notes: Pro 27:4 The Hebrew term translated “jealousy” here probably has the negative sense of “envy” rather than the positive sense of “...

NET Notes: Pro 27:5 The Hebrew term translated “hidden” (a Pual participle from סָתַר, satar) refers to a love that is carefully...


NET Notes: Pro 27:7 Here the term נֶפֶשׁ (nefesh, traditionally, “soul”) is used again, now in contrast to describe the ...
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 ...

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 reconci...

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.

expand allCommentary -- Verse Range Notes
TSK Synopsis -> Pro 27:1-27
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
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'; ...
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...



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 d...
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....

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 work...

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 do...

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...

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...
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 o...

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 f...

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 wrat...

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 conn...

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 accusat...

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...

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 ...
Constable -> Pro 25:1--29:27; Pro 27:1-22
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 25-2...

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.
2...

expand allCommentary -- 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 perm...
