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Chapter 25

Proverbs 25

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¹These are also proverbs of Solomon, which the men of Hezekiah king of Judah transcribed.

²It is the glory of^° God to conceal a thing; but the glory of kings is to search out a thing.

³The heavens for height, and the earth for depth, and the heart of kings is unsearchable.

⁴Take away the dross from the silver, and there cometh forth a vessel for the refiner:

⁵take away the wicked from before the king, and his throne shall be established in righteousness.

⁶Put not thyself forward in the presence of the king, and stand not in the place of the great;

⁷for better it is that it be said unto thee, Come up hither, than that thou shouldest be put lower in the presence of the prince whom thine eyes see.

⁸Go not forth hastily to strive, lest [thou know not] what to do in the end thereof, when thy neighbour hath put thee to shame.

⁹Debate thy cause with thy neighbour, but reveal not the secret of another;

¹⁰lest he that heareth [it] disgrace thee, and thine evil report turn not away.

¹¹[As] apples of gold in pictures of silver, is a word spoken in season.

¹²An ear-ring of gold, and an ornament of fine gold, is a wise reprover upon an attentive ear.

¹³As the cold of snow in the time of harvest, [so] is a faithful messenger to them that send him: for he refresheth the soul of his masters.

¹⁴Clouds and wind without rain, [so] is a man that boasteth himself of a false gift.

¹⁵By long forbearing is a ruler persuaded, and a soft tongue breaketh the bone.

¹⁶Hast thou found honey? Eat so much as is sufficient for thee, lest thou be surfeited therewith, and vomit it.

¹⁷Let thy foot be seldom in thy neighbour's house; lest he be weary of thee and hate thee.

¹⁸A maul, and a sword, and a sharp arrow, is a man that beareth false witness against his neighbour.

¹⁹A broken tooth, and a tottering foot, is confidence in an unfaithful [man] in the day of trouble.

²⁰[As] he that taketh off a garment in cold weather, [and as] vinegar upon nitre, so is he that singeth songs to a sad heart.

²¹If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink:

²²for thou shalt heap coals of fire upon his head, and Jehovah shall reward thee.

²³The north wind bringeth forth rain, and the angry countenance a backbiting tongue.

²⁴It is better to dwell in a corner of the housetop, than with a contentious woman, and a house in common.

²⁵[As] cold waters to a thirsty soul, so is good news from a far country.

²⁶A troubled fountain, and a defiled well, is a righteous [man] that giveth way before the wicked.

²⁷It is not good to eat much honey; and to search into weighty matters is [itself] a weight.

²⁸He that hath no rule over his own spirit is [as] a city broken down, without walls.

Footnotes:

² ^°25.2 Elohim|strong="H0430"

Jamieson-Fausset-Brown
John Gill
Keil-Delitzsch
Matthew Henry
Tyndale

Introduction

(Pro. 25:1-28) The character of these proverbs sustains the title (see Introduction). also--refers to the former part of the book. copied out--literally, "transferred," that is, from some other book to this; not given from memory.

Verse 2

God's unsearchableness impresses us with awe (compare Isa 45:15; Rom 11:33). But kings, being finite, should confer with wise counsellors;

Verse 3

Ye wisely keeping state secrets, which to common men are as inaccessible heights and depths.

Verse 4

As separating impurities from ore leaves pure silver, so taking from a king wicked counsellors leaves a wise and beneficent government.

Verse 5

before--or, "in presence of," as courtiers stood about a king.

Verse 6

Do not intrude into the presence of the king, for the elevation of the humble is honorable, but the humbling of the proud disgraceful (Luk 14:8-10).

Verse 8

(Compare Pro 3:30). lest . . . shame--lest you do what you ought not, when shamed by defeat, or "lest thou art shut out from doing any thing."

Verse 9

(Compare Mat 5:25, Margin). secret--that is, of your opponent, for his disadvantage, and so you be disgraced, not having discussed your difficulties with him.

Verse 11

a word fitly--literally, "quickly," as wheels roll, just in time. The comparison as apples . . . silver gives a like sense. apples, &c.--either real apples of golden color, in a silver network basket, or imitations on silver embroidery.

Verse 12

Those who desire to know and do rightly, most highly esteem good counsel (Pro 9:9; Pro 15:31). The listening ear is better than one hung with gold.

Verse 13

Snow from mountains was used to cool drinks; so refreshing is a faithful messenger (Pro 13:17).

Verse 14

clouds--literally, "vapors" (Jer 10:13), clouds only in appearance. a false gift--promised, but not given.

Verse 15

Gentleness and kindness overcome the most powerful and obstinate. long forbearing--or, "slowness to anger" (Pro 14:29; Pro 15:18).

Verse 16

A comparison, as a surfeit of honey produces physical disgust, so your company, however agreeable in moderation, may, if excessive, lead your friend to hate you.

Verse 18

A false witness is as destructive to reputation, as such weapons to the body (Pro 24:28). beareth . . . witness--literally, "answereth questions," as before a judge, against his neighbor.

Verse 19

Treachery annoys as well as deceives.

Verse 20

Not only is the incongruity of songs (that is, joyful) and sadness meant, but an accession of sadness, by want of sympathy, is implied.

Verse 21

(Compare Mat 5:44; Rom 12:20). As metals are melted by heaping coals upon them, so is the heart softened by kindness.

Verse 23

Better, "As the north wind bringeth forth (Psa 90:2) or produces rain, so does a concealed or slandering tongue produce anger."

Verse 24

(Compare Pro 21:9, Pro 21:19).

Verse 25

(Compare Pro 25:13). good news--that is, of some loved interest or absent friend, the more grateful as coming from afar.

Verse 26

From troubled fountains and corrupt springs no healthy water is to be had, so when the righteous are oppressed by the wicked, their power for good is lessened or destroyed.

Verse 27

Satiety surfeits (Pro 25:16); so men who are self-glorious find shame. is not glory--"not" is supplied from the first clause, or "is grievous," in which sense a similar word is used (Pro 27:2).

Verse 28

Such are exposed to the incursions of evil thoughts and successful temptations. Next: Proverbs Chapter 26

Introduction

These are are also proverbs of Solomon,.... These that follow to the end of the book, as well as those which go before. Here begins a "third", some say a "fourth" part of this book. The Targum and Syriac version read, "these are also the deep proverbs of Solomon;'' and the Arabic version adds, "the exposition of which is difficult;'' which the men Hezekiah king of Judah copied out; out of the writings of Solomon; out of his three thousand proverbs, it, nay be; or out of the public records, which contained an account of his words and deeds. Who these men were is not certain; perhaps his ministers of state, Eliakim, Sheban, and Joah; or the prophets of his time, Isaiah, Micah, and Hosea: the Targum and Syriac version call them his "friends". Whoever they were, no doubt they were employed by Hezekiah; and which is recorded to his honour, that he was so careful to preserve such useful sayings, and annex them to those that were already collected and put together as above. This verse, it is likely, was written by one of the copiers. The proverbs begin in Pro 25:2.

Verse 2

It is the glory of God to conceal a thing,.... Secret things belong unto him, and they are kept so by him: many things which he does reveal, yet the "modus" or manner of them remains hidden; as what relates to his own being, and manner of subsisting; the trinity of Persons in the Godhead; the filiation or the Son, and the procession of the Spirit; the incarnation of Christ, and the like: the predestination of men to life and death, though that there is such a thing is certain, yet who they are is not known; the purposes and decrees of God, all that he determines to do, or shall be done, are known unto him from eternity; but then the times and seasons in which they will be accomplished are kept in his own power; the day and hour of the last judgment none knows but himself: his judgments, and ways in providence, are unsearchable and past finding out; there are many things in it unaccountable to men; nor does he give an account of them to the sons of men; these are at present secrets in his own breast, his judgments will be made manifest. Now it is his glory to conceal them; they are all known to him, and the reasons of them; he is the omniscient all wise God, and stands in no need of the advice of creatures; nor are they taken into his privy council. Some apply this to his pardoning sin, which is sometimes expressed by "covering" it; and in which the glory of his grace and mercy is greatly displayed. Jarchi interprets it of the history of the work of creation, and Ezekiel's vision of the wheels, the understanding of which is very difficult; and which the Jews forbid the reading of, as also Solomon's Song, until men are come to ripeness of years; but the honour of kings is to search out a matter; to investigate everything relating to civil government, and that may be of use to them in the exercise of it; particularly to search into the word of God, and observe the laws in it, and rule according to them; or make such laws as are agreeably to it, and execute them: and to inquire diligently into all causes that are brought before them, that they may find out the truth of things, and pass judgment accordingly; and be able to give reasons for what they do in the public affairs of government, and make it appear that they are according to the rules of truth and justice; and to do so will gain them immortal honour! see Job 29:16.

Verse 3

The heaven for height, and the earth for depth,.... These are eminent for what are ascribed to them; nothing is higher than the heavens, nor anything deeper than the earth; the height of the heavens cannot be reached, and the centre of the earth cannot easily be got unto; the heavens above cannot be measured, and the foundation of the earth cannot be searched beneath; at least not by common persons, whatever may be done in their way by astronomers and geometricians. And thus, as the heavens and the earth are immeasurable, Jer 31:37; so the heart of kings is unsearchable; especially such an one as Solomon was, who had largeness of heart as the sand on the seashore: and this must be understood of such who have the art of governing; for some are so weak in their conduct, and so much expose themselves, that it is easy to see what is in their hearts, and what are the springs of their actions. Wise princes lay their schemes deep, and conceal their designs, and keep their reasons of state secret, so that it is not an easy thing to penetrate into their councils and views: for this does not so much respect the multitude of business they have upon their hearts and hands, as Jarchi and others understand it, as the privacy and secrecy in which they are managed, and the reasons of which are kept from common persons, Who therefore are not proper judges of them; and who yet will often take upon them to censure and condemn, when they are ignorant of the true cause of such conduct.

Verse 4

Take away the dross from the silver,.... By putting it into the furnace, and purging it from it: and there shall come forth a vessel for the finer; not out of the furnace, a vessel formed and shaped, but pure silver shall come out of it for the refiner; of which a vessel may be made, very honourable, beautiful, and fit for use: the application of it is in Pro 25:5.

Verse 5

Take away the wicked from before the king,.... Wicked ministers and counsellors; they are the "dross", worthless and useless; yea, hurtful and pernicious. The king is the "refiner", for whom the vessel is; the kingdom is the silver vessel refined; and which becomes much the better, when wicked men are removed from the court and cabinet council of kings; as well as the king is the happier, and his throne more firm and secure, as follows: and his throne shall be established in righteousness; which he shall execute, wicked ministers being removed from him, who advised him to take unrighteous measures; and others being put in their room, who counsel him to do acts of justice; whereby his throne is secured, and he sits firm upon it, which before was tottering and shaking, and lie in great danger of being removed from it.

Verse 6

Put not forth thyself in the presence of the king,.... Intrude not thyself into his presence; or rush not into it in a rude and irreverent way; or be not ambitious to be a courtier: or "do not appear glorious", as the Vulgate Latin version renders it; or "honour thyself" (a) as the word signifies; do not appear too gay at court, or make too splendid an appearance, above thy fortune and station; and which may seem to vie with and outdo the king himself, which will not be well taken; princes love not to be equalled, and much less excelled; and stand not in the place of great men; where the king's family or his nobles should stand, his ministers and counsellors of state, and those that wait upon him. (a) "ne tibi assumas honorem", Cocceius; "ne honores teipsum", Michaelis; "ne magnificum te facias", Schultens; "ne magnifices te", Pagninus, Mercerus, Gejerus.

Verse 7

For better it is that it be said unto thee, Come up hither,.... It is much more to thine honour and credit to seat thyself in a place rather beneath than above thee; which being observed by some of the officers at court, or by him whose business it is to look after such things, he will beckon or call to thee to come up to a higher and more honourable place: than that thou shouldest be put lower, in the presence of the prince whom thine eyes have seen; than that thou shouldest be thrust away with a severe rebuke for thy boldness and arrogance, in approaching too near the king's person, and taking the place of some great man, which did not become thee, and be forced down to a lower place, to thy great mortification; and the more, as this will be in the presence of the prince thou hadst the curiosity of seeing, and the ambition of making thyself acceptable to, by a gay and splendid appearance; and now with great disgrace turned out of his presence, or at least driven to a great distance from him. Our Lord seems to refer to this passage, in Luk 14:8.

Verse 8

Go not forth hastily to strive,.... To go to law with a neighbour; think well of it beforehand; consider the nature of the cause, whether right or wrong; or whether it is a matter of such moment as to go to law about; whether it will not be deemed a frivolous and vexatious suit; whether able to bear the expenses of it, and what may probably be the success of it; lest thou know not what to do in the end thereof; for a livelihood, having spent all thy substance in the lawsuit, and so reduced to poverty as not to know how to live, or how and where to show thy face, through the disgrace that shall fall upon time by losing the cause; when that neighbour hath put thee to shame; in open court, and proved himself to be in the right, and that thou art in the wrong; himself an honest man, and thee a litigious person.

Verse 9

Debate thy cause with thy neighbour himself,.... Between thee and him alone; lay the matter before him, and hear what he has to say for himself, by which you will better judge of the nature of the cause; try to compromise things, and make up the difference between you, which is much better than to commence a lawsuit; at least such a step should be taken first; see Mat 5:25; and discover not a secret to another; if the thing in controversy is a secret, do not acquaint another person with it; keep it among yourselves, if the affair can be made up without bringing it into a court of judicature; besides, by communicating it to others, you may have bad counsel given, and be led to take indirect methods: or, "the secret of another", or, "another secret do not discover" (b); if you know anything scandalous and reproachful of your neighbour and his family, you are contending with, which does not concern the cause in hand, do not divulge it, as persons from a spirit of revenge are apt to do, when they are quarrelling or litigating a point with each other. (b) "secretum alterius", Pagninus, Montanus; "arcanum alterius", Tigurine version, Junius & Tremellius, Piscator, Mercerus, Michaelis, Schultens, so Cocceius, Gejerus; "arcanum aliud", Munster; "alienum", Syriac version.

Verse 10

Lest he that heareth it put thee to shame,.... Or, "reproach thee" (c) with treachery and deceit. Either the person of whom it is told, or the person to whom it is told; who may make thee ashamed, either by fixing the odious character of a defamer, a whisperer, and backbiter, on thee; or by making a retaliation, and in his turn make known some secret things concerning thyself, which before were not known, and, now published, will be to thy disgrace; and thine infamy turn not away; it shall stick so close to thee, that thou shalt never get clear of it as long as thou livest, or ever retrieve thy credit; the brand of infamy shall ever be upon thee. (c) "probris afficiat te", Pagniuus, Montanus, Mercerus, Gejerus; "probro afficiet te", Junius & Tremellius, Piscator, Michaelis.

Verse 11

A word fitly spoken,.... Or, "a word spoken on its wheels" (d): that proceeds aright, keeps due order, is well circumstanced as to matter, method, time, place, and persons; a discourse well put together, properly pronounced, roundly, easily, and fluently delivered to proper persons, and adapted to their circumstances; and "seasonably" spoken, as the Targum and many versions render it: is like apples of gold in pictures of silver; either like apples made of gold, and so valuable and precious; or as apples, called golden from their colour, as golden pippins, and golden rennets; or oranges, which are sometimes called golden apples: either of these in silver cases and enclosures, as Aben Ezra and Gersom interpret the word, or in a silver cup, as the Syriac version, or in silver lattices, as Maimonides, through which they may be seen, look very pleasant and delightful. The words may design, as some think, silver baskets of network (e); into which golden apples or oranges being put, and placed on a table, look very beautiful; and to such a word fitly spoken is compared. This may be applied to the word of the Gospel, as spoken by Christ, the great Prophet of the church; who has the tongue of the learned, to speak a word in season to weary souls, Isa 50:4; and by his ministers, who publish the Gospel, that faithful saying, and worthy of all acceptation: this being the word of salvation, is fitly spoken to all sensible sinners, and must be exceeding agreeable to them; since it is of salvation from all sin, and for the chief of sinners, and entirely of free grace; includes all blessings in it, and is for ever; and since it is a proclamation of pardon of all sorts of sins and sinners, and of all their sins, and according to the riches of grace; and is also the word of reconciliation, and publishes peace to rebels, who could not make their own peace with God; and yet this is done by the blood of Christ, as the Gospel declares: and, seeing it is likewise the word of righteousness, which reveals the righteousness of Christ as justifying, when a man's own righteousness will not acquit him; and invites weary souls to Christ for rest, and therefore must be grateful to all such persons, and be esteemed as valuable as balls or apples of gold; and as pleasant and delightful to see and hear of as those set in silver baskets of network; and be as refreshing and comfortable, and as grateful to the taste, as real apples of the best kind; see Sol 2:2. It may also be applied to the promises of grace, seasonably spoken, and suitably applied by the Spirit of God; who takes the promises which are in Christ, and shows and opens them to souls in distress, at the most proper and seasonable time; and which are exceeding great and precious, yield abundance of pleasure and delight, and are very comfortable. Yea, this may be applied to the words of good men, in private conversation, either by way of counsel, or comfort, or admonition; and to every word that is with grace, and ministers grace to the hearer, and is for the use of edifying, when time, place, persons, and circumstances, are observed. Maimonides (f) thinks the external sense of the word is meant by the silver, and the internal sense by the gold; which latter is seen through, and is much better than the former. (d) "super rotis suis", Montanus, Piscator, so Kimchi and Ben Melech; "super rotationibus suis". Schultens. (e) "in thecis transparentibus", Montanus; "cancellis", Baynus; "cancellaturis, sive retiaculis", Glassius; "in speciosis calicibus", Cocceius. (f) Praefat. Moreh Nevochim.

Verse 12

As an earring of gold, and an ornament of fine gold,.... As a golden earring, when first put on, gives pain and uneasiness; but, being well hung and fixed, is very ornamental, being of fine gold, and especially when any jewels are upon it; which may be meant by the ornament, as the word is rendered, Sol 7:1; so is a wise reprover upon an obedient ear; such is the reproof of a wise man, which is seasonably given, in a fit and proper manner; and which appears to proceed from love, and is designed for good, and done in great affection and faithfulness: this, though it may be a little grating to the ear at first, yet, when well considered and received, instead of leaving any infamy or reproach on the person reproved, it is an ornament to him, as well as reflects honour upon the reprover. It may be rendered, "so is he that reproveth a wise man, upon" or "with an obedient ear" (g); a wise man that has an obedient or hearing ear, who is so wise as to altered to reproofs given him, and which he takes kindly, and receives profit and advantage from them; see Pro 9:8. (g) "qui arguit sapientem", V. L. Pagninus, Mercerus, Gejerus.

Verse 13

As the cold of snow in the time of harvest,.... As water as cold as snow; or as a breeze of air, such as in a time of snow; and so Jarchi, "as the cold of the days of snow, which a man desires in summer, and not snow simply, for snow itself is not good in the time of harvest;'' see Pro 24:1. Or rather "as a shield" or "covering of snow" (h), as the word signifies: perhaps, as Gussetius (i) thanks, a vessel in such a form, in which snow was kept in summer, is meant; and the same word, the two first radical letters being doubled, is used for the pot, or urn, in which the manna was kept, Exo 16:33. As snow, that in those hot countries used to be kept in vessels, in places underground, to cool their drink with in summertime; just as ice is kept with us, in like places, for the same purpose; and then the sense is, as drink cooled with snow is very agreeable, and exceeding refreshing to those that labour in the field in the time of harvest; so is a faithful messenger to them that send him: for he refresheth the soul of his masters: such an one that is sent with a message, and faithfully executes it, while he is gone, the mind of his master is very thoughtful about the it sue and success of it; but when he returns and gives him an account of it, and especially when he succeeds to his wish; it "restores" and settles his mind, as the word (k) signifies; and gives him a great deal of pleasure and satisfaction, and renders the messenger dear and valuable to him. Christ is the messenger, one of a thousand, sent by his divine Father on a message of grace and salvation, in which he has succeeded being faithful to him that appointed him; and so exceeding acceptable to him, his servant, his elect, in whom his soul delighteth! Gospel ministers are messengers, and faithful ones, whose feet are beautiful, and their words acceptable to souls to whom they are sent, and are a sweet savour to him that sent them; and who will commend them as good and faithful servants, and appoint them rulers over many cities, and introduce them into his joy. (h) "sicut scutum ex nive", some in Gejerus, so Aben Ezra; "sicat tectio nivis", Michaelis. (i) Comment. Ebr. p. 718. (k) "restituit", Junius & Tremellius, Piscator; "faciet reqiuiescere", Pagninus, Baynus.

Verse 14

Whoso boasteth himself of a false gift,.... Of his charity and alms deeds; bragging of great things he does this way, when he does nothing; or who is very vain in making large promises of what he will give, when he does not perform; either not having it in his heart, or in the power of his hands, to give what he promises; Satan like, who offered to give all the kingdoms of this world to Christ, if he would worship him, when nothing of it belonged unto him, or was in his power to give: and so the Vulgate Latin version renders it, "a glorious man"; that is, a vainglorious man, and "not fulfilling promises". It may very well be applied to false teachers, who boast of their gifts and spiritual knowledge, when they have none; speaking great swelling words of vanity, when they are empty of all that is good, and are as follow: is like like clouds and wind without rain; which make a show and appearance of rain, promise much, but produce none; see Pe2 2:17, Jde 1:12.

Verse 15

By long forbearing is a prince persuaded,.... To come into measures, and do that which his council and ministry advise him to, and to which he may seem at first very averse; but by a mild and gentle representation of things, by an humble submission of them to him, and by frequent remonstrances and patient waiting, his mind is softened, bent, and inclined to take their advice, and pursue the measures suggested to him; which, had they been pressed with heat, haughtiness, and haste, would have been rejected; and a soft tongue breaketh the bone; or "hardness", as the Vulgate Latin version renders it; soft words, or words delivered in soft language, remove hardness and roughness from the minds of men; and work upon, influence, and bend men, whose wills are obstinate and stubborn, and make them pliable and tractable: so David, with a soft tongue, wrought upon Saul, his enemy; and Abigail, by her soft language, turned the mind of David, who was bent upon the destruction of Nabal, Sa1 24:16; see Pro 15:1. Jarchi interprets this soft tongue of prayer and supplication, by which severe things against sinners are removed from them; and so he understands the former clause of the forbearance of God, which gives encouragement to sinners, to persuade him in their favour by repentance and prayer; see Mat 18:26.

Verse 16

Hast thou found honey?.... Of which there was great plenty in Judea; and was to be found in fields and woods, Sa1 14:25; eat so much as is sufficient for thee; to satisfy appetite, without overcharging the stomach; what may be conducive to health, and no more; lest thou be filled therewith, and vomit it; that is, overfilled; filled to a loathing of it, so as to cause a casting of it up this is not merely to be understood in a literal sense; something more is intended, as in Pro 24:13; and according to the sense there, that which Maimonides (l) gives of this seems agreeable; that it respects the getting of wisdom and knowledge, which, like honey, is sweet and desirable, and excellent, and nourishing, moderately used: but then persons should take care to keep within due bounds, and not seek to be too wise; or to exercise themselves in things too high for them, and aim at that which is above their capacity; but should content themselves with what is within their reach and compass: and so Gersom understands it. Some think that moderation in the use of worldly things and lawful pleasures is here recommended: and others that the words refer to what follow; that when a man has got a pleasant and delightful friend, he should not visit him too often; lest, too much familiarity bringing contempt, he should lose his friend: so Jarchi connects the words, (l) Moreh. Nevochim, par. 1. c. 32, p. 41.

Verse 17

Withdraw thy foot from thy neighbour's house,.... Not but that it is commendable to be neighbourly and friendly, or for one neighbour to visit another; but then it should not be very frequent; a man should not be always or often at his neighbour's house. So the words may be rendered, "make thy foot precious" or "rare at thy neighbour's house" (m); be seldom there; lest he be weary of thee, and so hate thee; or, "lest he be sated with thee" (n); filled with thy company to a loathing of it, as the stomach with eating too much honey, and so his friendship be turned into hatred. (m) "rarum fac", Montanus, Vatablus, Gejerus, Michaelis, Cocceius; Heb. "praetiosum fac", Piscator. (n) "ne forte satictur tui", Schultens; so Montanus; "saturatus", Junius & Tremellius, Piscator.

Verse 18

A man that beareth false witness against his neighbour,.... In whose house he has often been, and whom he has frequently visited; and, observing what was done there, not only discovers and tells abroad the secrets of his family, but even things which are false; yea, in a court of judicature, appears a witness against him, and swears falsely to his hurt and prejudice. Such a man is a maul, and a sword, and a sharp arrow; that is, to his neighbour, against whom he bears false witness; and, by so doing, he mauls his fame, his credit, character, and reputation; and, as with a sword, takes away his life; and against whom there is no more guarding than against a sharp arrow, that comes from afar, suddenly and swiftly.

Verse 19

Confidence in an unfaithful man in time of trouble,.... It is not good to put confidence in any man, not in princes, nor in the best of men; much less in an unfaithful, prevaricating, and treacherous man; and especially in a time of distress and trouble, depending on his help and assistance, which is leaning on a broken reed, and trusting to a broken staff. Or, "the confidence of an unfaithful man in time of trouble" (o); that which he puts confidence in; who trusts in his riches, or in his righteousness, or in his own heart, all which are vain and deceitful: is like a broken tooth, and a foot out of joint; which are so far from being of any use, the one in eating food, and the other in walking, that they are both an hindrance to those actions, and cause pain and uneasiness: or, "a bad tooth", so the Targum and Syriac version; a rotten one. (o) "fiducia praevaricatoris", Pagninus, Montanus, Mercerus, Gejerus; "fiducia perfidi", Cocceius, Michaelis.

Verse 20

As he that taketh away a garment in cold weather,.... Either takes it off of himself, or another person, when it would be rather more proper to put another garment on, and so is exposed to the injury of cold weather; and as vinegar upon nitre: nitre was found in Egypt, beyond Memphis, as Strabo says (p); there were two mines of nitre, which produced much, and thence it was called the Nitriotic Nome: others say, nitre has its name from Nitria, a town in Egypt (q), which gives name to the Nitrian desert, where there is a lake called Latron; from the bottom of which, that sort of nitre, called Natron, arises to the top, as is apprehended, and there, by the heat of the sun, condenses into this kind of substance (r), which will react with an acid; and so vinegar poured upon it will irritate and disturb it, cause it to react, and make a noise and a hissing. This must be understood only of this sort of nitre, of the nitre of the ancients; not of the moderns, which is no other than saltpetre; for though this will ferment with vinegar, saltpetre will not (s): nitre is dissolved by a liquid, but not any, only that which is cold, as Aristotle observes (t), as is vinegar; and therefore, with great propriety, this is joined to what goes before; so is he that singeth songs to a heavy heart; rather distresses and afflicts him the more; as he cannot sing himself, he cannot bear to hear others sing; such rather should be condoled and wept with than to have songs sung to them. Some understand the words in a sense the reverse; the word rendered taketh away, in the first clause, has the signification of adorning with a garment; hence they render it, "as he that putteth on a garment (u) for ornament in cold weather, and as vinegar to nitre, so is he that singeth songs to a heavy heart"; that is, as an additional garment drives away cold, and vinegar dissolves nitre, so singing songs to a heavy hearted man drives away sorrow; as in the case of Saul, such an effect had music on him, Sa1 16:21; or rather, to put on a thin garment for ornament in cold weather is as absurd and unseasonable as to put vinegar to nitre, or to a wound, as Schultens, and to sing songs to a heavy heart; all absurd. (p) Geograph. l. 17. p. 552. (q) Isidor. Origin. l. 16. c. 2. (r) Philosoph. Transact. abridged, vol. 2. p. 530. (s) Ibid. p. 532. Vid. Scheuchzer. Physic. Sacr. p. 1009, 1010. (t) Meteorolog. l. 4. c. 6. (u) "ornans vestem suam", Gussetins, p. 880. "ornata veste instruens"; Schultens.

Verse 21

If thine enemy be hungry, give him bread to eat,.... Which includes all manner of food; whatever persons may have in their houses, that they should bring out and feed the hungry with, even though an enemy; and if he be thirsty, give him water to drink; which was what was usually and in common drank in those countries. These two, bread and water, take in all the necessaries of life; and giving them is expressive of all acts of beneficence and humanity to be performed to enemies; see Kg2 6:22; or "drink to him", so Pagninus and Montanus; which is still more expressive of respect and kindness.

Verse 22

For thou shall heap coals of fire upon his head,.... Not to increase his punishment and damnation, the more aggravated by kindness shown him; but to bring him by such means to a sense of former injuries, and to shame for them, repentance of them, and love of the person injured, and carefulness for the future of doing him any further wrong; and the Lord shall reward thee: with good things, for all the good done to thine enemy, whether it has the desired effect on him or not; or whether he rewards thee or not; see Rom 12:20.

Verse 23

The north wind driveth away rain,.... So the geographer (w) says, the swift north wind drives away the moist clouds; which usually come from the opposite quarter, the south. The word used has the signification of conceiving, and begetting, and bringing forth; hence some (x) render it to a different sense, and so the Targum, "the north wind bringeth forth rain;'' and in this sense Gersom interprets it, and says, "the north wind produces rain in Jerusalem, because it brings there the vapours that ascend from the sea, which lies north unto it;'' and the philosopher (y) says, that in the northern parts of the world the south wind produces rain; and in the southern parts the north wind produces it, as in Judea. But in Job 37:22, fair, fine, golden, serene, "weather", is said to "come out of the north"; agreeably to which, the north wind is by Homer (z) called the producer of serene weather; and by Virgil (a) "clarus aquilo", i.e. what makes serene. The Arabic version reads it, "the south wind"; and that does bring rain, and, as that version has it, excites the clouds. But the first reading and sense of the words seem best (b), and agree with what follows: so doth an angry countenance a backbiting tongue; drives it away, discourages and silences it. When a man puts on a stern countenance, a frowning and angry look, on such who bring him slanderous reports and idle tales of their neighbours, and reproach and backbite them, it checks them, and puts a stop to their practices; whereas listening to them, and especially with an air of pleasure, encourages them in them; were there not so many that take pleasure in hearing those talebearers and backbiters, were they more roughly dealt with, as the blustering north wind does with the rain, there would not be so much of this evil practised. (w) Dionysii Perieg. v. 532. (x) "parturiet", Montanus; "gignit", Junius & Tremellius; "parturit", Schultens. (y) Aristot. Metaphysic. l. 2. (z) Iliad. 19. v. 358. Odyss. 5. v. 295. (a) Georgic. l. 1. prope finem. (b) "Ventorum frigidissimi quos a septentrione diximus spirare, et reliquos compescunt, et nubes abigunt", Plin. Nat. Hist. l. 2. c. 47.

Verse 24

It is better to dwell in the corner of the housetop, than with a brawling woman and in a wide house. See Gill on Pro 21:9. . Proverbs 25:25 pro 25:25 pro 25:25 pro 25:25As cold waters to a thirsty soul,.... Water is naturally cold; and is by classic writers expressed by "cold" itself (c), and is very refreshing to one athirst through heat: or, "to a weary soul" (d); to one wearied with labour; or to a traveller weary with travelling, especially in hot countries, as in the deserts of Arabia, or in places where it is rare to meet with a brook, stream, or fountain of water; which, when he does, it is exceeding pleasant and agreeable to him; so is good news from a far country; so acceptable is it to hear from a friend in a distant part of the world, and particularly to hear good news of him. Such is the Gospel; it is good news, and glad tidings of good things; it brings the good news of the grace, and favour, and good will of God to men; of his appointment and provision of a Saviour for them; of the incarnation of Christ; of salvation being wrought out by him for the chief of sinners, which is free, full, and for ever; and of peace, pardon, righteousness, and eternal life, through him, And this comes "from a far country"; from heaven, the better country than Canaan, which was a type of it, or any country in this world, and which is afar from hence; the Gospel comes from God in heaven, and it is a report concerning that; it is good news to saints, of an estate they have there, an inheritance, a house, a city and kingdom prepared for them there: this news is brought by the prophets of the Old Testament, who diligently inquired of salvation by Christ; by the angels at Christ's incarnation; by John the Baptist, the forerunner of Christ; by Christ himself, who was anointed to preach good tidings to the meek; and by his apostles, and all the faithful ministers of the word: and the message they bring is good news; not to carnal and self-righteous persons, but to sensible sinners; and to them it is as cold waters to a weary or thirsty soul; it assuages the heat of the law, and the wrath that works in the conscience; it quenches the thirst of carnal things, and after a man's own righteousness; it revives and refreshes his weary drooping spirits, and fills him with a joy unspeakable and full of glory; as Jacob's spirits were revived on hearing the good news of Joseph, Gen 45:26. (c) "Perfundit gelida", Horat. Sermon. l. 2. Sat. 7. v. 91. (d) "lassa", Montanus; "lasso", Tigurine version, so Junius & Tremellius, Piscator, Michaelis.

Verse 25

A righteous man falling dozen before the wicked,.... Either falling into calamity and distress by means of the wicked man, through his malice and cunning, and which be seeing, rejoices at; or crouching unto him, bowing before him, yielding to him, not daring to oppose or reprove him; or falling into sin in his presence, which he ever after reproaches him for, and openly exposes him, so that his usefulness is lost; and especially if he joins with the wicked man in his course of living; and particularly if a civil magistrate, and acts unrighteously in his office: he is as a troubled fountain, and a corrupt spring; like a spring or fountain muddied with the feet of men or beasts; so that; he who was before as a clear spring of flowing water, a fountain of justice to his neighbours, from whom good doctrine and wholesome advice flowed, is now of no use by instruction or example, but the contrary.

Verse 26

It is not good to eat much honey,.... That is too much otherwise it is good to eat, Pro 24:13; but too much is hurtful, it surfeits the stomach increases choler (e) and creates loathing; and indeed, too much of anything is bad (f); so for men to search their own glory is not glory: to set forth their own excellencies, to sound forth their own praises to seek honour of men, to use all methods to gain popular applause; this is not glorious and praiseworthy, but dishonourable; or it may be rendered as it literally lies in the original, "but to search out", or "the searching out of their glory is glory" (g); either the glory of righteous men, as Aben Ezra interprets it, such as stand and do not fall before the wicked; to search out their excellencies and virtues, and follow their example, is glorious and honourable: or to search the glory of the knowledge of divine things, comparable to honey, is commendable and glorious; for though a man may eat too much honey, yet he cannot have too much knowledge of divine and spiritual things, or be satiated and overfilled with them; to which the Septuagint version agrees, "but we ought to honour glorious words": the glorious truths of the word of God ought to be had in great esteem, and to search out the glory of them is honourable; our Lord directs to a search of the Scriptures, because they testify of him, Joh 5:39; and we can never know too much of him, or of the precious doctrines of the Gospel; unless this is to be understood of such things as should not be curiously inquired into; men should not be wise above what is written nor search into those things which God has concealed; as his own nature and perfections, the mode of subsisting of the three Persons in the Godhead, his secret purposes and decrees, and unsearchable judgments. To which sense agrees the Vulgate Latin version, "so he who is the searcher of majesty shall be oppressed by glory;'' he shall be bore down by it, and not able to bear the glory of it: and the Targum is, "to eat much honey is not good, nor to search glorious words.'' Jarchi takes the words in this sense; and illustrates them by the work of creation, Ezekiel's vision of the wheels, the decrees of God, and the reasons of them. (e) Suidas in voce (f) "Vitiosum est ubique quod nimium est", Seneca de Tranquilitate, c. 9. (g) "investigatio gloriae illorum (est) gloria", Pagninus, Montanus, Michaelis; "scrutatio gloriae ipsorum est gloria", Cocceius.

Verse 27

He that hath no rule over his own spirit,.... His affections and passions, puts no restraint, unto them, as the word signifies; no guard against them, no fence about them, to curb his curiosity, to check his pride and vanity, to restrain his wrath and anger and revenge, and keep within due bounds his ambition and itch of vainglory; is like a city that broken down and without walls; into which the may go with pleasure, and which is exposed to the rapine and violence of everyone; and so a man that has no command of himself and passions, but gives the reins to them, is exposed to the enemy of souls, Satan and is liable to every sin, snare and temptation. Next: Proverbs Chapter 26

Verse 1

1 These also are proverbs of Solomon, Which the men of Hezekiah the king of Judah have collected. Hezekiah, in his concern for the preservation of the national literature, is the Jewish Pisistratos, and the "men of Hezekiah" are like the collectors of the poems of Homer, who were employed by Pisistratos for that purpose. גּם־אלּה is the subject, and in Cod. 1294, and in the editions of Bomberg 1515, Hartmann 1595, Nissel, Jablonsky, Michaelis, has Dech. This title is like that of the second supplement, Pro 24:23. The form of the name חזקיּה, abbreviated from יחזקיּהוּ (חזקיּהוּ), is not favourable to the derivation of the title from the collectors themselves. The lxx translates: Αὗται αἱ παιδεῖαι Σαλωμῶντος αἱ ἀδιάκριτοι (cf. Jam 3:17), ἃς ἐξεγράψαντο οἱ φίλοι Ἐζεκίου, for which Aquila has ἃς μετῆραν ἄνδρες ἐζεκίου, Jerome, transtulerunt. העתיק signifies, like (Arab.) nsaḥ, נסח, to snatch away, to take away, to transfer from another place; in later Heb.: to transcribe from one book into another, to translate from one language into another: to take from another place and place together; the Whence? remains undetermined: according to the anachronistic rendering of the Midrash מגניזתם, i.e., from the Apocrypha; according to Hitzig, from the mouths of the people; more correctly Euchel and others: from their scattered condition, partly oral, partly written. Vid., regarding העתיק, Zunz, in Deutsch-Morgenl. Zeitsch. xxv. 147f., and regarding the whole title, vol. i. pp. 5, 6; regarding the forms of proverbs in this second collection, vol. i. p. 17; regarding their relation to the first, and their end and aim, vol. i. pp. 25, 26. The first Collection of Proverbs is a Book for Youth, and this second a Book for the People.

Verse 2

It is characteristic of the purpose of the book that it begins with proverbs of the king: It is the glory of God to conceal a thing; And the glory of the king to search out a matter. That which is the glory of God and the glory of the king in itself, and that by which they acquire glory, stand here contrasted. The glory of God consists in this, to conceal a matter, i.e., to place before men mystery upon mystery, in which they become conscious of the limitation and insufficiency of their knowledge, so that they are constrained to acknowledge, Deu 29:28, that "secret things belong unto the Lord our God." There are many things that are hidden and are known only to God, and we must be contented with that which He sees it good to make known to us. (Note: Cf. von Lasaulx, Philosophie der Geschichte, p. 128f.: "God and Nature love to conceal the beginning of things.") The honour of kings, on the contrary, who as pilots have to steer the ship of the state (Pro 11:14), and as supreme judges to administer justice (Kg1 3:9), consists in this, to search out a matter, i.e., to place in the light things that are problematical and subjects of controversy, in conformity with their high position, with surpassing intelligence, and, in conformity with their responsibility, with conscientious zeal. The thought that it is the glory of God to veil Himself in secrecy (Isa 55:1-13 :15; cf. Kg1 8:12), and of the king, on the contrary, not to surround himself with an impenetrable nimbus, and to withdraw into inaccessible remoteness - this thought does not, immediately at least, lie in the proverb, which refers that which is concealed, and its contrary, not to the person, but to a matter. Also that God, by the concealment of certain things, seeks to excite to activity human research, is not said in this proverb; for 2b does not speak of the honour of wise men, but of kings; the searching out, 2b, thus does not refer to that which is veiled by God. But since the honour of God at the same time as the welfare of men, and the honour of the king as well as the welfare of his people, is to be thought of, the proverb states that God and the king promote human welfare in very different ways - God, by concealing that which sets limits to the knowledge of man, that he may not be uplifted; and the king, by research, which brings out the true state of the matter, and thereby guards the political and social condition against threatening danger, secret injuries, and the ban of offences unatoned for. This proverb, regarding the difference between that which constitutes the honour of God and of the king, is followed by one which refers to that in which the honour of both is alike.

Verse 3

3 The heavens in height, and the earth in depth, And the heart of kings are unsearchable. This is a proverb in the priamel-form, vid., p. 13. The praeambulum consists of three subjects to which the predicate אין חקר [= no searching out] is common. "As it is impossible to search through the heavens and through the earth, so it is also impossible to search the hearts of common men (like the earth), and the hearts of kings (like the heavens)" (Fleischer). The meaning, however, is simple. Three unsearchable things are placed together: the heavens, with reference to their height, stretching into the impenetrable distance; the earth, in respect to its depth, reaching down into the immeasurable abyss; and the heart of kings - it is this third thing which the proverb particularly aims at - which in themselves, and especially with that which goes on in their depths, are impenetrable and unsearchable. The proverb is a warning against the delusion of being flattered by the favour of the king, which may, before one thinks of it, be withdrawn or changed even into the contrary; and a counsel to one to take heed to his words and acts, and to see to it that he is influenced by higher motives than by the fallacious calculation of the impression on the view and disposition of the king. The ל in both cases is the expression of the reverence, as e.g., at Ch2 9:22. וארץ, not = והארץ, but like Isa 26:19; Isa 65:17, for וארץ, which generally occurs only in the st. constr.

Verse 4

There now follows an emblematic (vid., vol. i. p. 10) tetrastich: 4 Take away the dross from silver, So there is ready a vessel for the goldsmith; 5 Take away the wicked from the king, And his throne is established by righteousness. The form הגו (cf. the inf. Poal הגו, Isa 59:13) is regarded by Schultens as showing a ground-form הגו; but there is also found e.g., עשׂו, whose ground-form is עשׂי; the verb הגה, R. הג (whence Arab. hajr, discedere), cf. יגה (whence הגה, semovit, Sa2 20:13 = Syr. âwagy, cf. Arab. âwjay, to withhold, to abstain from), signifies to separate, withdraw; here, of the separation of the סיגים, the refuse, i.e., the dross (vid., regarding the plena scriptio, Baer's krit. Ausg. des Jesaia, under Pro 1:22); the goldsmith is designated by the word צרף, from צרף morf, to turn, change, as he who changes the as yet drossy metal by means of smelting, or by purification in water, into that which is pure. In 5a הגה is, as at Isa 27:8, transferred to a process of moral purification; what kind of persons are to be removed from the neighbourhood of the king is shown by Isa 1:22-23. Here also (as at Isa. l.c.) the emblem or figure of Pro 25:4 is followed in Pro 25:5 by its moral antitype aimed at. The punctuation of both verses is wonderfully fine and excellent. In Pro 25:4, ויצא is not pointed ויצא, but as the consecutive modus ויּצא; this first part of the proverb refers to a well-known process of art: the dross is separated from the silver (inf. absol., as Pro 12:7; Pro 15:22), and so a vessel (utensil) proceeds from the goldsmith, for he manufactures pure silver; the ל is here similarly used as the designation of the subject in the passive, Pro 13:13; Pro 14:20. In Pro 25:5, on the contrary, ויּכּון (ויּכּן) is not the punctuation used, but the word is pointed indicatively ויכּון; this second part of the proverb expresses a moral demand (inf. absol. in the sense of the imperative, Gesen. 131, 4b like Pro 17:12, or an optative or concessive conjunction): let the godless be removed, לפני מלך, i.e., not from the neighbourhood of the king, for which the words are מלּפני מלך; also not those standing before the king, i.e., in his closest neighbourhood (Ewald, Bertheau); but since, in the absolute, הגה, not an act of another in the interest of the king, but of the king himself, is thought of: let the godless be removed from before the king, i.e., because he administers justice (Hitzig), or more generally: because after that Psalm (101), which is the "mirror of princes," he does not suffer him to come into his presence. Accordingly, the punctuation is בּצּדק, not בּצדק (Pro 16:12); because such righteousness is meant as separates the רשׁע from it and itself from him, as Isa 16:5 (vid., Hitzig), where the punctuation of בּחסד denotes that favour towards Moab seeking protection.

Verse 6

There now follows a second proverb with מלך, as the one just explained was a second with מלכים: a warning against arrogance before kings and nobles. 6 Display not thyself before the king, And approach not to the place of the great. 7 For better than one say to thee, "Come up hither," Than that they humble thee before a prince, Whom thine eyes had seen. The גּדלים are those, like Pro 18:16, who by virtue of their descent and their office occupy a lofty place of honour in the court and in the state. נדיב (vid., under Pro 8:16) is the noble in disposition and the nobleman by birth, a general designation which comprehends the king and the princes. The Hithpa. התהדּר is like the reflex forms Pro 12:9; Pro 13:7, for it signifies to conduct oneself as הדוּר or נהדּר (vid., Pro 20:29), to play the part of one highly distinguished. עמד has, 6b, its nearest signification: it denotes, not like נצּב, standing still, but approaching to, e.g., Jer 7:2. The reason given in Pro 25:7 harmonizes with the rule of wisdom, Luk 14:10.: better is the saying to thee, i.e., that one say to thee (Ewald, 304b), עלה הנּה (so the Olewejored is to be placed), προσανάβηθι ἀνώτερον (thus in Luke), than that one humble thee לפני נדיב, not: because of a prince (Hitzig), for לפני nowhere means either pro (Pro 17:18) or propter, but before a prince, so that thou must yield to him (cf. Pro 14:19), before him whom thine eyes had seen, so that thou art not excused if thou takest up the place appropriate to him. Most interpreters are at a loss to explain this relative. Luther: "which thine eyes must see," and Schultens: ut videant oculi tui. Michaelis, syntactically admissible: quem videre gestiverunt oculi tui, viz., to come near to him, according to Bertheau, with the request that he receives some high office. Otherwise Fleischer: before the king by whom thou and thine are seen, so much the more felt is the humiliation when it comes upon one after he has pressed so far forward that he can be perceived by the king. But נדיב is not specially the king, but any distinguished personage whose place he who has pressed forward has taken up, and from which he must now withdraw when the right possessor of it comes and lays claim to his place. אשׁר is never used in poetry without emphasis. Elsewhere it is equivalent to נתנש, quippe quem, here equivalent to רפנש, quem quidem. Thine eyes have seen him in the company, and thou canst say to thyself, this place belongs to him, according to his rank, and not to thee - the humiliation which thou endurest is thus well deserved, because, with eyes to see, thou wert so blind. The lxx, Syr., Symmachus (who reads 8a, לרב, εις πλῆθος), and Jerome, refer the words "whom thine eyes had seen" to the proverb following; but אשר does not appropriately belong to the beginning of a proverb, and on the supposition that the word לרב is generally adopted, except by Symmachus, they are also heterogeneous to the following proverb:

Verse 8

8 Go not forth hastily to strife, That it may not be said, "What wilt thou do in the end thereof, When now thy neighbour bringeth disgrace upon thee?" 9 Art thou striving with thy neighbour? strive with him, But disclose not the secret of another; 10 That he who heareth it may not despise thee, And thine evil name depart no more. Whether ריב in לריב is infin., as at Jdg 21:22, or subst., as at Ch2 19:8, is not decided: ad litigandum and ad litem harmonize. As little may it be said whether in אל־תּצא [go not forth], a going out to the gate (court of justice), or to the place where he is to be met who is to be called to account, is to be thought of; in no respect is the sense metaphorical: let not thyself transgress the bounds of moderation, ne te laisse pas emporter; יצא לרב is correlate to בּוא לרוב, Jdg 21:22. The use of פּן in 8b is unprecedented. Euchel and Lwenstein regard it as an imper.: reflect upon it (test it); but פּנה does not signify this, and the interjectional הס does not show the possibility of an imper. Kal פּן, and certainly not פּן (פּן). The conj. פּן is the connecting form of an original subst. (= panj), which signifies a turning away. It is mostly connected with the future, according to which Nolde, Oetinger, Ewald, and Bertheau explain מה indefinite, something, viz., unbecoming. In itself, it may, perhaps, be possible that פן מה was used in the sense of ne quid (Venet. μήποτέ τι); but "to do something," for "to commit something bad," is improbable; also in that case we would expect the words to be thus: פן תעשׂה מה. Thus מה will be an interrogative, as at Sa1 20:10 (vid., Keil), and the expression is brachyogical: that thou comest not into the situation not to know what thou oughtest to do (Rashi: פן תבא לידי לא תדע הם לעשׂות), or much rather anakoluth.; for instead of saying פּן־לא תדע מה־לּעשׂות, the poet, shunning this unusual פן לא, adopts at once the interrogative form: that it may not be said at the end thereof (viz., of the strife); what wilt thou do? (Umbreit, Stier, Elster, Hitzig, and Zckler). This extreme perplexity would occur if thy neighbour (with whom thou disputest so eagerly and unjustly) put thee to shame, so that thou standest confounded (כלם, properly to hurt, French blesser). If now the summons 9a follows this warning against going out for the purpose of strife: fight out thy conflict with thy neighbour, then ריבך, set forth with emphasis, denotes not such a strife as one is surprised into, but that into which one is drawn, and the tuam in causam tuam is accented in so far as 9b localizes the strife to the personal relation of the two, and warns against the drawing in of an אחר, i.e., in this case, of a third person: and expose not the secret of another אל־תּגל (after Michlol 130a, and Ben-Bileam, who places the word under the 'פ'פתחין בס, is vocalized with Pathach on ג, as is Cod. 1294, and elsewhere in correct texts). One ought not to bring forward in a dispute, as material of proof and means of acquittal, secrets entrusted to him by another, or secrets which one knows regarding the position and conduct of another; for such faithlessness and gossiping affix a stigma on him who avails himself of them, in the public estimation, Pro 25:10; that he who hears it may not blame thee (חסּד = Aram. חסּד, vid., under Pro 14:34), and the evil report concerning thee continue without recall. Fleischer: ne infamia tua non recedat i.e., nunquam desinat per ora hominum propagari, with the remark, "in דבּה, which properly means in stealthy creeping on of the rumour, and in שׁוּב lies a (Arab.) tarshyḥ," i.e., the two ideas stand in an interchangeable relation with a play upon the words: the evil rumour, once put in circulation, will not again retrace its steps; but, on the contrary, as Virgil says: Mobilitate viget viresque acquirit eundo. In fact, every other can sooner rehabilitate himself in the public estimation that he who is regarded as a prattler, who can keep no secret, or as one so devoid of character that he makes public what he ought to keep silent, if he can make any use of it in his own interest. In regard to such an one, the words are continually applicable, hic niger est, hunc tu, Romane, caveto, Pro 20:19. The lxx has, instead of ודבתך 10b, read ומריבתך, and translated it with the addition of a long appendix: "They quarrel, and hostilities will not cease, but will be to thee like death. Kindness and friendship deliver, let these preserve thee, that thou mayest not become one meriting reproaches (Jerome: ne exprobrabilis fias), but guard thy ways, εὐσυναλλάκτως."

Verse 11

The first emblematical distich of this collection now follows: 11 Golden apples in silver salvers. A word spoken according to its circumstances. The Syr. and Jerome vocalize דּבר דּבר, and the Targ. דּבר דּבר; both are admissible, but the figure and that which is represented are not placed in so appropriate a relation as by דּבר דּבר; the wonderfully penetrating expression of the text, which is rendered by the traditional nikkud, agrees here with the often occurring דּבר (= מדבּר), also its passive דּבוּר. The defective writing is like, e.g., בּטח, Psa 112:7, and gives no authority to prefer דּבּר = מדבּר (Bttcher). That דּברי, corresponding to the plur. תּפּוּחי, is not used, arises from this, that דבר is here manifestly not a word without connection, but a sentence of motive, contents, and aim united. For על־אפניו, the meaning of בּעתּו presents itself from Pro 15:23, according to which, among the old interpreters, Symmachus, Jerome, and Luther render "at its time." Abulwald compared the Arab. âiffan (âibban, also 'iffan, whence 'aly 'iffanihi, justo tempore), which, as Orelli has shown in his Synon. der Zeitbegriffe, p. 21f., comes from the roots af ab, to drive (from within) going out, time as consisting of individual moments, the one of which drives on the other, and thus denotes time as a course of succession. One may not hesitate as to the prep. על, for אפנים would, like עתּות, denote the circumstances, the relations of the time, and על would, as e.g., in על־פּי and על־דּברתי, have the meaning of κατά. But the form אפניו, which like חפניו, Lev 16:12, sounds dualistic, appears to oppose this. Hitzig supposes that אפנים may designate the time as a circle, with reference to the two arches projecting in opposite directions, but uniting themselves together; but the circle which time describes runs out from one point, and, moreover, the Arab. names for time âfaf, âifaf, and the like, which interchange with âiffan, show that this does not proceed from the idea of circular motion. Ewald and others take for אפניו the meaning of wheels (the Venet., after Kimchi, ἐπὶ τῶν τροχῶν αὐτῆς), whereby the form is to be interpreted as dual of אפן = אופן, "a word driven on its wheels," - so Ewald explains: as the potter quickly and neatly forms a vessel on his wheels, thus a fit and quickly framed word. But דבר signifies to drive cattle and to speak = to cause words to follow one another (cf. Arab. syâḳ, pressing on = flow of words), but not to drive = to fashion in that artisan sense. Otherwise Bttcher, "a word fitly spoken, a pair of wheels perfect in their motion," to which he compares the common people "in their jesting," and adduces all kinds of heterogeneous things partly already rejected by Orelli (e.g., the Homeric ἐπιτροχάδην, which is certainly no commendation). But "jesting" is not appropriate here; for what man conceives of human speech as a carriage, one only sometimes compares that of a babbler to a sledge, or says of him that he shoves the cart into the mud. (Note: It is something different when the weaver's beam, minwâl in Arab., is metaph. for kind and manner: they are 'aly minwâl wâḥad, is equivalent to they are of a like calibre, Arab. kalib, which is derived from καλόπους (καλοπόδιον), a shoemaker's last.) Is it then thus decided that אפניו is a dual? It may be also like אשׂריו, the plur. especially in the adverbial expression before us, which readily carried the abbreviation with it (vid., Gesen. Lehrgebr. 134, Anm. 17). On this supposition, Orelli interprets אפן from אפן, to turn, in the sense of turning about, circumstances, and reminds of this, that in the post-bibl. Heb. this word is used as indefinitely as τρόπος, e.g., באופן מה, quodammodo (vid., Reland's Analecta Rabbinica, 1723, p. 126). This late Talm. usage of the word can, indeed, signify nothing as to the bibl. word; but that אפנים, abbreviated אפנים, can mean circumstances, is warranted by the synon. אודות. Aquila and Theodotion appear to have thus understood it, for their ἐπὶ ἁρμόζουσιν αὐτῷ, which they substitute for the colourless οὕτως of the lxx, signifies: under the circumstances, in accordance therewith. So Orelli thus rightly defines: "אפנים denote the âḥwâl, circumstances and conditions, as they form themselves in each turning of time, and those which are ascribed to דבר by the suffix are those to which it is proper, and to which it fits in. Consequently a word is commended which is spoken whenever the precise time arrives to which it is adapted, a word which is thus spoken at its time as well as at its place (van Dyk, fay mahllah), and the grace of which is thereby heightened." Aben Ezra's explanation, על פנים הראויים, in the approved way, follows the opinion of Abulwald and Parchon, that אפניו is equivalent to פניו (cf. aly wajhihi, sua ratione), which is only so far true, that both words are derived from R. פן, to turn. In the figure, it is questionable whether by תּפּוּחי זהב, apples of gold, or gold-coloured apples, are meant (Luther: as pomegranates and citrons); thus oranges are meant, as at Zac 4:12. הזּהב denotes golden oil. Since כסף, besides, signifies a metallic substance, one appears to be under the necessity of thinking of apples of gold; cf. the brazen pomegranates. But (1) apples of gold of natural size and massiveness are obviously too great to make it probable that such artistic productions are meant; (2) the material of the emblem is usually not of less value than that of which it is the emblem (Fleischer); (3) the Scriptures are fond of comparing words with flowers and fruits, Pro 10:31; Pro 12:14; Pro 13:2; Pro 18:20, and to the essence of the word which is rooted in the spirit, and buds and grows up to maturity through the mouth and the lips, the comparison with natural fruits corresponds better in any case than with artificial. Thus, then, we interpret "golden apples" as the poetic name for oranges, aurea mala, the Indian name of which with reference to or (gold) was changed into the French name orange, as our pomeranze is equivalent to pomum aurantium. משׂכּיּות is the plur. of משׂכּית, already explained, Pro 18:11; the word is connected neither with שׂכך, to twist, wreathe (Ewald, with most Jewish interpreters) (Note: On this proceeds also the beautiful interpretation by Maimuni in the preface to More Nebuchim: Maskiyyth sont des ciselures rticulaires, etc., according to Munk's translation from the Arab. text, vid., Kohut's Pers. Pentateuch-Uebers. (1871), p. 356. Accordingly Jewish interpreters (e.g., Elia Wilna) understand under אפניו the four kinds of writing: פשׁט, רמז, דרושׁ, and סוד, which are comprehended under the memorial word פרדס.) nor with שׂכה, to pierce, infigere (Redslob, vid., under Psa 73:7); it signifies medal or ornament, from שׂכה, to behold (cf. שׂכיּה, θέα = θέαμα, Isa 2:6), here a vessel which is a delight to the eyes. In general the Venet. rightly, ἐν μορφώμασιν ἀργύρου; Symmachus and Theodotion, more in accordance with the fundamental idea, ἐν περιβλέπτοις ἀργύρου; the Syr. and Targ. specially: in vessels of embossed work (נגוּדי, from נגד, to draw, to extend); yet more specially the lxx, ἐν ὁρμίσκῳ σαρδίου, on a chain of cornelian stone, for which, perhaps, ἐν φορμίσκῳ (Jger) ἀργυρίου, in a little silver basket, is the original phrase. Aquila, after Bereschith rabba c. 93, translates by μῆλα χρύσου ἐν δίσκοις ἀργυφίου. Jerome: in lectis argenteis, appears to have fallen into the error of taking משב for משכב, lectus. Hitzig here emends a self-made ἅπαξ λεγ. Luther's "golden apples in silver baskets" is to be preferred. (Note: A favourite expression of Goethe's, vid., Bchmann's Geflgelte Worte, 1688.) A piece of sculpture which represents fruit by golden little disks or points within groups of leaves is not meant - for the proverb does not speak of such pretty little apples - but golden oranges are meant. A word in accordance with the circumstances which occasion it, is like golden oranges which are handed round in silver salvers or on silver waiters. Such a word is, as adopting another figure we might say, like a well-executed picture, and the situation into which it appropriately fits is like its elegant frame. The comparison with fruit is, however, more significant; it designates the right word as a delightful gift, in a way which heightens its impression and its influences.

Verse 12

Another proverb continues the commendation of the effective word; for it represents, in emblem, the interchangeable relation of speaker and hearer: A golden earring and an ornament of fine gold - A wise preacher to an ear that heareth; i.e., as the former two ornaments form a beautiful ensemble, so the latter two, the wise preacher of morality and an attentive ear, form a harmonious whole: על, down upon, is explained by Deu 32:2. נזם, at Pro 11:12, standing along with באף, meant a ring for the nose; but here, as elsewhere, it means an earring (lxx, Jerome, Venet.), translated by the Syr. and Targ. by קדשׁא, because it serves as a talisman. A ring for the nose (Note: Vid., Gieger's Zeitschrift, 1872, pp. 45-48, where it is endeavoured to be shown that נזם, as an earring, is rejected from the later biblical literature, because it had become "an object used in the worship of idols," and that the word was used only of a ring for the nose as a permissible ornament, while עגיל was used for the earring. But that does not apply to the Solomonic era; for that, in the passage under review, נזם signifies a ring for the nose, is only a supposition of Geiger's, because it accords with his construction of history.) cannot also be here thought of, because this ornament is an emblem of the attentive ear: willingly accepted chastisement or instruction is an ear-ornament to him who hears (Stier). But the gift of the wise preacher, which consists in rightly dividing the word of truth, Ti2 2:15, is as an ornament for the neck or the breast חלי (= Arab. khaly, fem. חליה = ḥilyt), of fine gold (כּתם, jewel, then particularly precious gold, from כּתם, Arab. katam, recondere). (Note: Hitzig compares Arab. kumêt; but this means bayard, as Lagarde remarks, the Greek κόμαιθος; and if by כתם gold foxes (gold money) are to be thought of, yet they have nothing whatever to do with bayards (red-brown horses); cf. Beohmer, de colorum nominibus equinorum, in his Roman. Stud. Heft 2, 1872, p. 285.) The Venet. well: κόσμος ἀπυροχρύσου (fine gold); on the contrary (perhaps in want of another name for gold), כתם is translated, by the lxx and Syr., by sardine; by the Targ., by emerald; and by Jerome, by margaritum. (Note: Another Greek translates πίνωσις χρυσῆ. This πίνωσις is a philological mystery, the solution of which has been attempted by Bochart, Letronne, and Field.) It looks well when two stand together, the one of whom has golden earrings, and the other wears a yet more precious golden necklace - such a beautiful mutual relationship is formed by a wise speaker and a hearer who listens to his admonitions.

Verse 13

The following comparative tristich refers to faithful service rendered by words: Like the coolness of snow on a harvest day Is a faithful messenger to them that send him: He refresheth the soul of his master. The coolness (צנּה from צנן, צנן, to be cool) of snow is not that of a fall of snow, which in the time of harvest would be a calamity, but of drink cooled with snow, which was brought from Lebanon or elsewhere, from the clefts of the rocks; the peasants of Damascus store up the winter's snow in a cleft of the mountains, and convey it in the warm months to Damascus and the coast towns. Such a refreshment is a faithful messenger (vid., regarding ציר, Pro 13:17, here following קציר as a kind of echo) to them that send him (vid., regarding this plur. at Pro 10:26, cf. Pro 22:21); he refreshes, namely (ו explicativum, as e.g., Eze 18:19, etenim filius, like the ו et quidem, Mal 1:11, different from the ו of conditional clause Pro 23:3), the soul of his master; for the answer which he brings to his master refreshes him, as does a drink of snow-cooled water on a hot harvest day.

Verse 14

This proverb relates to the word which promises much, but remains unaccomplished: Clouds and wind, and yet no rain - A man who boasteth with a false gift. Incorrectly the lxx and Targ. refer the predicate contained in the concluding word of the first line to all the three subjects; and equally incorrectly Hitzig, with Heidenheim, interprets מתּת שׁקר, of a gift that has been received of which one boasts, although it is in reality of no value, because by a lying promise a gift is not at all obtained. But as לחם כזבים, Pro 23:3, is bread which, as it were, deceives him who eats it, so מתת שׁקר is a gift which amounts to a lie, i.e., a deceitful pretence. Rightly Jerome: vir gloriosus et promissa non complens. In the Arab. ṣaliḍ, which Fleischer compares, the figure 14a and its counterpart 14b are amalgamated, for this word signifies both a boaster and a cloud, which is, as it were, boastful, which thunders much, but rains only sparsely or not at all. Similar is the Arab. khullab, clouds which send forth lightning, and which thunder, but yet give no rain; we say to one, magno promissor hiatu: thou art (Arab.) kabaraḳn khullabin, i.e., as Lane translates it: "Thou art only like lightning with which is no rain." Schultens refers to this proverbial Arabic, fulmen nubis infecundae. Liberality is called (Arab.) nadnay, as a watering, cf. Pro 11:25. The proverb belongs to this circle of figures. It is a saying of the German peasants, "Wenn es sich wolket, so will es regnen" [when it is cloudy, then there will be rain]; but according to another saying, "nicht alle Wolken regnen" [it is not every cloud that yields rain]. "There are clouds and wind without rain."

Verse 15

Three proverbs follow, which have this in common, that they exhort to moderation: 15 By forbearance is a judge won over, And a gentle tongue breaketh the bone. קצין (vid., Pro 6:7) does not denote any kind of distinguished person, but a judge or a person occupying a high official position. And פּתּה does not here mean, to talk over or delude; but, like Jer 20:7, to persuade, to win over, to make favourable to one; for ארך אפּים (vid., Pro 14:29) is dispassionate calmness, not breaking out into wrath, which finally makes it manifest that he who has become the object of accusation, suspicion, or of disgrace, is one who nevertheless has right on his side; for indecent, boisterous passion injures even a just cause; while, on the contrary, a quiet, composed, thoughtful behaviour, which is not embarrassed by injustice, either experienced or threatened, in the end secures a decision in our favour. "Patience overcomes" is an old saying. The soft, gentle tongue (cf. רך, Pro 15:1) is the opposite of a passionate, sharp, coarse one, which only the more increases the resistance which it seeks to overcome. "Patience," says a German proverb, "breaks iron;" another says, "Patience is stronger than a diamond." So here: a gentle tongue breaketh the bone (גּרם = עצם, as at Pro 17:22), it softens and breaks to pieces that which is hardest. Sudden anger makes the evil still worse; long-suffering, on the contrary, operates convincingly; cutting, immoderate language, embitters and drives away; gentle words, on the contrary, persuade, if not immediately, yet by this, that they remain as it were unchangeable.

Verse 16

Another way of showing self-control: Hast thou found honey? eat thy enough, Lest thou be surfeited with it, and vomit it up. Honey is pleasant, salutary, and thus to be eaten sparingly, Pro 24:13, but ne quid nimis. Too much is unwholesome, 27a: αὐτοῦ καὶ μέλιτος τὸ πλέον ἐστὶ χολή, i.e., even honey enjoyed immoderately is as bitter as gall; or, as Freidank says: des honges seze erdruizet s mans ze viel geniuzet [the sweetness of honey offends when one partakes too much of it]. Eat if thou hast found any in the forest or the mountains, דּיּךּ, thy enough (lxx τὸ ἱκανόν; the Venet. τὸ ἀρκοῦν σοι), i.e., as much as appeases thine appetite, that thou mayest not become surfeited and vomit it out (והקאתו with Tsere, and א quiesc., as at Sa2 14:10; vid., Michlol 116a, and Parchon under קוא). Fleischer, Ewald, Hitzig, and others, place Pro 25:16 and Pro 25:17 together, so as to form an emblematic tetrastich; but he who is surfeited is certainly, in Pro 25:16, he who willingly enjoys, and in 17, he to whom it is given to enjoy without his will; and is not, then, Pro 25:16 a sentence complete in itself in meaning? That it is not to be understood in a purely dietetic sense (although thus interpreted it is a rule not to be despised), is self-evident. As one can suffer injury from the noblest of food if he overload his stomach therewith, so in the sphere of science, instruction, edification, there is an injurious overloading of the mind; we ought to measure what we receive by our spiritual want, the right distribution of enjoyment and labour, and the degree of our ability to change it in succum et sanguinem, - else it at last awakens in us dislike, and becomes an evil to us.

Verse 17

This proverb is of a kindred character to the foregoing. "If thy comrade eats honey," says an Arabic proverb quoted by Hitzig, "do not lick it all up." But the emblem of honey is not continued in this verse: Make rare thy foot in thy neighbour's house, Lest he be satiated with thee, and hate thee. To make one's foot rare or dear from a neighbour's house is equivalent to: to enter it seldom, and not too frequently; הוקר includes in itself the idea of keeping at a distance (Targ. כּלה רגלך; Symmachus, ὑπόστειλον; and another: φίμωσον πόδα σου), and מן has the sense of the Arab. 'an, and is not the comparative, as at Isa 13:12 : regard thy visit dearer than the house of a neighbour (Heidenheim). The proverb also is significant as to the relation of friend to friend, whose reciprocal love may be turned into hatred by too much intercourse and too great fondness. But רעך is including a friend, any one with whom we stand in any kind of intercourse. "Let him who seeks to be of esteem," says a German proverb, "come seldom;" and that may be said with reference to him whom his heart draws to another, and also to him who would be of use to another by drawing him out of the false way and guiding on the right path - a showing of esteem, a confirming of love by visiting, should not degenerate into forwardness which appears as burdensome servility, as indiscreet self-enjoyment; nor into a restless impetuosity, which seeks at once to gain by force that which one should allow gradually to ripen.

Verse 18

This group of proverbs has the word רע in each of them, connecting them together. The first of the group represents a false tongue: Pro 25:18 18 A hammer, and a sword, and a sharp arrow - A man that beareth false witness against his neighbour. An emblematic, or, as we might also say, an iconological proverb; for 18a is a quodlibet of instruments of murder, and 18b is the subscription under it: that which these weapons of murder accomplish, is done to his neighbour by a man who bears false witness against him - he ruins his estate, takes away his honour, but yet more: he murders him, at one time more grossly, at another time with more refinement; at one time slowly, at another time more quickly. מפיץ, from פּוּץ, is equivalent to מפּץ, and מפּץ from נפץ; the Syr. and Targ. have instead פדועא (פדיעא) from פּדע = פּצע; the word פּריעא, on which Hitzig builds a conjecture, is an error of transcription (vid., Lagarde and Levy). The expression, 18b, is from the decalogue, Exo 20:16; Deu 5:17. It is for the most part translated the same here as there: he who speaks against his neighbour as a false witness. But rightly the lxx, Jerome, the Venet., and Luther: false testimony. As אל sA .y signifies both that which is mighty = power, and Him who is mighty = God, so עד signifies both him who bears testimony and the testimony that is borne, properly that which repeats itself and thereby strengthens itself; accordingly we say ענה עד, to give testimony in reply - viz. to the judge who asks - or generally to offer testimony (even unasked); as well as ענה לעד, Deu 31:21, i.e., as evidence (Jerome, pro testimonio). The prep. ב with this ענה has always the meaning of contra, also at Sa1 12:3; Gen 30:33 is, however, open to question. Pro 25:19 19 A worthless tooth and an unsteady foot - Trust in a faithless man in the day of need. The form רעה (with Mercha on the antepenult), Isa 29:19, takes the place of an inf. absol.; רעה here (about the tone syllable of which Dech does not decide, thus without doubt Milra) is certainly not a subst.: tooth of breaking (Gesen.); for how strange such a designation of a worthless tooth! שׁן is indeed mas. in Sa1 14:5, but it can also be used as fem., as רגל, which is for the most part fem., also occurs as mas., Gttche. 650. Bttcher, in the new Aehrenlese, and in the Lehrbuch, takes רעה as fem. of an adj. רע, after the form חל; but חל is not an adj., and does not form a fem., although it means not merely profanity, but that which is profane; this is true also of the Aram. חוּל; for חוּלתּא, Est 2:9, Targ., is a female name mistaken by Buxtorf. Are we then to read רעה, with Hitzig, after the lxx? - an unimportant change. We interpret the traditional רעה, with Fleischer, as derived from רועעה, from רועע, breaking to pieces (crumbling), in an intransitive sense. The form מוּעדת is also difficult. Bttcher regards it as also, e.g., Aben Ezra after the example of Gecatilia as part. Kal. = מועדת, "only on account of the pausal tone and the combination of the two letters מע with instead of ." But this vocal change, with its reasons, is merely imaginary. מוּעדת is the part. Pual, with the preformative מ struck out, Ewald 169d. The objection that the part. Pual should be ממעד, after the form מבער, does not prove anything to the contrary; for מועדת cannot be the fem. so as not to coincide with the fem. of the part. Kal, cf. besides to the long the form without the Dagesh יוּקשׁים, Ecc 9:12 = מיקּשׁים (Arnheim, Gramm. p. 139). רגל מוּעדת is a leg that has become tottering, trembling. He who in a time of need makes a faithless man his ground of confidence, is like one who seeks to bite with a broken tooth, and which he finally crushes, and one who supports himself on a shaking leg, and thus stumbles and falls. The gen. connection מבטח בוגד signifies either the ground of confidence consisting in a faithless man, or the confidence placed in one who is faithless. But, after the Masora, we are to read here, as at Psa 65:6, מבטח, which Michlol 184a also confirms, and as it is also found in the Venice 1525, Basel 1619, and in Norzi. This מבטה is constr. according to Kimchi, notwithstanding the Kametz; as also משׁקל, Ezr 8:30 (after Abulwald, Kimchi, and Norzi). In this passage before us, מבטח בוגד may signify a deceitful ground of confidence (cf. Hab 2:5), but the two other passages present a genit. connection of the words. We must thus suppose that the ā of מבטח and משׁקל, in these three passages, is regarded as fixed, like the of the form (Arab.) mif'âl. Pro 25:20 The above proverb, which connects itself with Pro 25:18, not only by the sound רע, but also by שׁן, which is assonant with שׁנון, is followed by another with the catchword רע: 20 He that layeth aside his coat on a day of frost, vinegar on nitre, And he who welcomes with songs a dejected heart. Is not this intelligible, sensible, ingenious? All these three things are wrong. The first is as wrong as the second, and the third, which the proverb has in view, is morally wrong, for one ought to weep with those that weep, Rom 12:15; he, on the contrary, who laughs among those who weep, is, on the most favourable judgment, a fool. That which is wrong in 20a, according to Bttcher in the Aehrenlese, 1849, consists in this, that one in severe cold puts on a fine garment. As if there were not garments which are at the same time beautiful, and keep warm? In the new Aehrenlese he prefers the reading משׁנּה: if one changes his coat. But that surely he might well enough do, if the one were warmer than the other! Is it then impossible that מעדה, in the connection, means transire faciens = removens? The Kal עדה, tarnsiit, occurs at Job 28:8. So also, in the poetic style. העדה might be used in the sense of the Aram. אעדּי. Rightly Aquila, Symmachus, περιαιρῶν; the Venet. better, ἀφαιρούμενος (Mid.). בּגד is an overcoat or mantle, so called from covering, as לבוּשׁ (R. לב, to fasten, fix), the garment lying next the body, vid., at Psa 22:19. Thus, as it is foolish to lay off upper clothing on a frosty day, so it is foolish also to pour vinegar on nitre; carbonic acid nitre, whether it be mineral (which may be here thought of) or vegetable, is dissolved in water, and serves diverse purposes (vid., under Isa 1:25); but if one pours vinegar on it, it is destroyed. לב־רע (Note: The writing wavers between על לב־רע (cf. על עם־דּל) and על־בל רע dna )על ע.) is, at Pro 26:23 and elsewhere, a heart morally bad, here a heart badly disposed, one inclined to that which is evil; for שׁר שׁיר is the contrast of קונן קינה, and always the consequence of a disposition joyfully excited; the inconsistency lies in this, that one thinks to cheer a sorrowful heart by merry singing, if the singing has an object, and is not much more the reckless expression of an animated pleasure in view of the sad condition of another. שׁיר על .rehtona signifies, as at Job 33:27, to sing to any one, to address him in singing; cf. דּבּר על, Jer 6:10, and particularly על־לב, Hos 2:16; Isa 40:2. The ב of בּשּׁרים is neither the partitive, Pro 9:5, nor the transitive, Pro 20:30, but the instrumental; for, as e.g., at Exo 7:20, the obj. of the action is thought of as its means (Gesen. 138, Anm. 3*); one sings "with songs," for definite songs underlie his singing. The lxx, which the Syr., Targ., and Jerome more or less follow, has formed from this proverb one quite different: "As vinegar is hurtful to a wound, so an injury to the body makes the heart sorrowful; as the moth in clothes, and the worm in wood, so the sorrow of a man injures his heart." The wisdom of this pair of proverbs is not worth much, and after all inquiry little or nothing comes of it. The Targ. at least preserves the figure 20b: as he who pours vinegar (Syr. chalo) on nitre; the Peshito, however, and here and there also the Targum, has jathro (arrow-string) instead of methro (nitre). Hitzig adopts this, and changes the tristich into the distich: He that meeteth archers with arrow on the string, Is like him who singeth songs with a sad heart. The Hebrew of this proverb of Hitzig's (מרים קרה על־יתר) is unhebraic, the meaning dark as an oracle, and its moral contents nil. Pro 25:21-22 21 If thine enemy hunger, feed him with bread; And if he thirst, give him water to drink. 22 For thereby thou heapest burning coals on his head, And Jahve will recompense it to thee. The translation of this proverb by the lxx is without fault; Paul cites therefrom Rom 12:20. The participial construction of 22a, the lxx, rightly estimating it, thus renders: for, doing this, thou shalt heap coals on his head. The expression, "thou shalt heap" (σωρεύσεις), is also appropriate; for חתה certainly means first only to fetch or bring fire (vid., Pro 6:27); but here, by virtue of the constructio praegnans with על, to fetch, and hence to heap up - to pile upon. Burning pain, as commonly observed, is the figure of burning shame, on account of undeserved kindness shown by an enemy (Fleischer). But how burning coals heaped on the head can denote burning shame, is not to be perceived, for the latter is a burning on the cheeks; wherefore Hitzig and Rosenmller explain: thou wilt thus bring on him the greatest pain, and appease thy vengeance, while at the same time Jahve will reward thy generosity. Now we say, indeed, that he who rewards evil with good takes the noblest revenge; but if this doing of good proceed from a revengeful aim, and is intended sensibly to humble an adversary, then it loses all its moral worth, and is changed into selfish, malicious wickedness. Must the proverb then be understood in this ignoble sense? The Scriptures elsewhere say that guilt and punishment are laid on the head of any one when he is made to experience and to bear them. Chrysostom and others therefore explain after Psa 140:10 and similar passages, but thereby the proverb is morally falsified, and Pro 25:22 accords with Pro 25:21, which counsels not to the avenging of oneself, but to the requital of evil with good. The burning of coals laid on the head must be a painful but wholesome consequence; it is a figure of self-accusing repentance (Augustine, Zckler), for the producing of which the showing of good to an enemy is a noble motive. That God rewards such magnanimity may not be the special motive; but this view might contribute to it, for otherwise such promises of God as Isa 58:8-12 were without moral right. The proverb also requires one to show himself gentle and liberal toward a needy enemy, and present a twofold reason for this: first, that thereby his injustice is brought home to his conscience; and, secondly, that thus God is well-pleased in such practical love toward an enemy, and will reward it; - by such conduct, apart from the performance of a law grounded in our moral nature, one advances the happiness of his neighbour and his own.

Verse 23

The next group of proverbs extends from Pro 25:23 to Pro 25:28. 23 Wind from the north produceth rain; And a secret tongue a troubled countenance. The north is called צפון, from צפן, to conceal, from the firmament darkening itself for a longer time, and more easily, like the old Persian apâkhtara, as (so it appears) the starless, and, like aquilo, the north wind, as bringing forward the black clouds. But properly the "fathers of rain" are, in Syria, the west and the south-west; and so little can צפון here mean the pure north wind, that Jerome, who knew from his own experience the changes of weather in Palestine, helps himself, after Symmachus (διαλύει βροχήν), with a quid pro quo out of the difficulty: ventus aquilo dissipat pluvias; the Jewish interpreters (Aben Ezra, Joseph Kimchi, and Meri) also thus explain, for they connect together תחולל, in the meaning תמנע, with the unintelligible חלילה (far be it!). But צפון may also, perhaps like ζόφος (Deutsch. Morgenl. Zeitsch. xxi. 600f.), standing not without connection therewith, denote the northwest; and probably the proverb emphasized the northern direction of the compass, because, according to the intention of the similitude, he seeks to designate such rain as is associated with raw, icy-cold weather, as the north wind (Pro 27:16, lxx, Sir. 43:20) brings along with it. The names of the winds are gen. fem., e.g., Isa 43:6. תּחולל (Aquila, ὠδίνει; cf. Pro 8:24, ὠδινήθην) has in Codd., e.g., the Jaman., the tone on the penult., and with Tsere Metheg (Thorath Emeth, p. 21) serving as העמדה. So also the Arab. nataj is used of the wind, as helping the birth of the rain-clouds. Manifestly פנים נזעמים, countenances manifesting extreme displeasure (vid., the Kal זעם, Pro 24:24), are compared to rain. With justice Hitzig renders פנים, as e.g., Joh 2:6, in the plur. sense; because, for the influence which the tongue slandering in secret (Psa 101:5) has on the slandered, the "sorrowful countenance" would not be so characteristic as for the influence which it exercises on the mutual relationships of men: the secret babbler, the confidential communication throwing suspicion, now on this one and now on that one, behind their backs, excites men against one another, so that one shows to another a countenance in which deep displeasure and suspicion express themselves.

Verse 24

24 Better to sit on the top of a roof, Than a quarrelsome woman and a house in common. A repetition of Pro 21:9.

Verse 25

25 Fresh water to a thirsty soul; And good news from a far country. Vid., regarding the form of this proverb, vol. i. p. 9; we have a similar proverb regarding the influence of good news at Pro 15:30. Fresh cold water is called at Jer 18:14 מים קרים; vid., regarding קר, 18:27. "עיף, cogn. יעף, and עוּף, properly to become darkened, therefore figuratively like (Arab.) gushiya 'alyh, to become faint, to become feeble unto death, of the darkness which spreads itself over the eyes" (Fleischer). This proverb, with the figure of "fresh water," is now followed by one with the figure of a "fountain":

Verse 26

26 A troubled fountain and a ruined spring - A righteous man yielding to a godless man. For the most part, in מט one thinks of a yielding in consequence of being forced. Thus e.g., Fleischer: as a troubled ruined spring is a misfortune for the people who drink out of it, or draw from it, so is it a misfortune for the surrounding of the righteous, when he is driven from his dwelling or his possession by an unrighteous man. And it is true: the righteous can be compared to a well (מעין, well-spring, from עין, a well, as an eye of the earth, and מקור, fountain, from קוּר, R. קר, כר, to round out, to dig out), with reference to the blessing which flows from it to its surroundings (cf. Pro 10:11 and Joh 7:38). But the words "yielding to" (contrast "stood before," Kg2 10:4, or Jos 7:12), in the phrase "yielding to the godless," may be understood of a spontaneous as well as of a constrained, forced, wavering and yielding, as the expression in the Psalm בּל־אמּוט [non movebor, Psa 10:6] affirms the certainty of being neither inwardly nor outwardly ever moved or shaken. The righteous shall stand fast and strong in God without fearing the godless (Isa 51:12.), unmoveable and firm as a brazen wall (Jer 1:17.). If, however, he is wearied with resistance, and from the fear of man, or the desire to please man, or from a false love of peace he yields before it, and so gives way - then he becomes like to a troubled fountain (רפשׂ, cogn. רמס, Eze 34:18; Isa 41:25; Jerome: fans turbatus pede), a ruined spring; his character, hitherto pure, is now corrupted by his own guilt, and now far from being a blessing to others, his wavering is a cause of sorrow to the righteous, and an offence to the weak - he is useful no longer, but only injurious. Rightly Lagarde: "The verse, one of the most profound of the whole book, does not speak of the misfortunate, but of the fall of the righteous, whose sin compromises the holy cause which he serves, Sa2 12:14." Thus also e.g., Lwenstein, with reference to the proverb Sanhedrin 92b: also in the time of danger let not a man disown his honour. Bachja, in his Ethics, referring to this figure, 26a, thinks of the possibility of restoration: the righteous wavers only for the moment, but at last he comes right (מתמוטט ועולה). But this interpretation of the figure destroys the point of the proverb.

Verse 27

This verse, as it stands, is scarcely to be understood. The Venet. translates 27b literally: ἔρευνά τε δόξας αὐτῶν δόξα; but what is the reference of this כּבדם? Euchel and others refer it to men, for they translate: "to set a limit to the glory of man is true glory;" but the "glory of man" is denoted by the phrase כּבד אדם, not by כּבדם; and, besides, חקר does not mean measure and limit. Oetinger explains: "To eat too much honey is not good; whereas the searching after their glory, viz., of pleasant and praiseworthy things, which are likened to honey, is glory, cannot be too much done, and is never without utility and honour;" but how can כּבדם be of the same meaning as כּבד הדברים אשׁר or הנמשׁלים כּדּבשׁ - such an abbreviation of the expression is impossible. Schultens, according to Rashi: vestigatio gravitatis eorum est gravitas, i.e., the searching out of their difficulty is a trouble; better Vitringa (since כבוד nowhere occurs in this sense of gravitas molesta ac pondere oppressura): investigatio praestantiae eorum est gloriosa; but Vitringa, in order to gain a connection to 27a, needs to introduce etiamsi, and in both explanations the reference of the כּבדם is imaginary, and it by no means lies near, since the Scripture uses the word כבוד of God, and His kingdom and name, but never of His law or His revelation. Thus also is an argument against Bertheau, who translates: the searching out of their glory (viz., of the divine law and revelation) is a burden, a strenuous occupation of the mind, since חקר does not in itself mean searching out, and is equivocally, even unintelligibly, expressed, since כבוד denotes, it is true, here and there, a great multitude, but never a burden (as כּבד). The thought which Jerome finds in 27b: qui scrutator est majestatis opprimetur a gloria, is judicious, and connects itself synonym. with 27a; but such a thought is unwarranted, for he disregards the suff. of כּבדם, and renders כבוד in the sense of difficulty (oppression). Or should it perhaps be vocalized כּבדם (Syr., Targ., Theodotion, δεδοξασμένα = נכבּדות)? Thus vocalized, Umbreit renders it in the sense of honores; Elster and Zckler in the sense of difficultates (difficilia); but this plur., neither the biblical, nor, so far as I know, the post-bibl. usage of the word has ever adopted. However, the sense of the proverb which Elster and Zckler gain is certainly that which is aimed at. We accordingly translate: To surfeit oneself in eating honey is not good, But as an inquirer to enter on what is difficult is honour. We read כּבדם instead of כּבדם. This change commends itself far more than כּבד מכּבוד (וחקר), according to which Gesenius explains: nimium studium honoris est sine honore - impossible, for חקר does not signify nimium studium, in the sense of striving, but only that of inquiry: one strives after honour, but does not study it. Hitzig and Ewald, after the example of J. D. Michaelis, Arnoldi, and Ziegler, betake themselves therefore to the Arabic; Ewald explains, for he leaves the text unchanged: "To despise their honour (that is, of men) is honour (true, real honour);" Hitzig, for he changes the text like Gesenius: "To despise honour is more than honour," with the ingenious remark: To obtain an order [insigne ordinis] is an honour, but not to wear it then for the first time is its bouquet. Nowhere any trace either in Hebrew or in Aramaic is to be found of the verb חקר, to despise (to be despised), and so it must here remain without example. (Note: The Hebrew meaning investigare, and the equivalent Arabic ḥaḳr, contemnere (contemtui esse), are derivations from the primary meaning (R. חק): to go down from above firmly on anything, and thus to press in (to cut in), or also to press downward.) Nor have we any need of it. The change of כּבדם into כּבדם is enough. The proverb is an antithetic distich; 27a warns against inordinate longing after enjoyments, 27b praises earnest labour. Instead of דּבשׁ הרבּות, if honey in the mass were intended, the words would have been דּבשׁ הרבּה (Ecc 5:11; Kg1 10:10), or at least הרבּות דּבשׁ (Amo 4:9); הרבות can only be a n. actionis, and אכל דּבשׁ its inverted object (cf. Jer 9:4), as Bttcher has discerned: to make much of the eating of honey, to do much therein is not good (cf. Pro 25:16). In 27b Luther also partly hits on the correct rendering: "and he who searches into difficult things, to him it is too difficult," for which it ought to be said: to him it is an honour. כּבדם, viz., דברים, signifies difficult things, as ריקים, Pro 12:11, vain things. The Heb. כּבד, however, never means difficult to be understood or comprehended (although more modern lexicons say this), (Note: Cf. Sir. 3:20f. with Ben-Sira's Heb. text in my Gesch. der jd. Poesie, p. 204 (vv. 30-32); nowhere does this adj. כבד appears here in this warning against meditating over the transcendental.) but always only burdensome and heavy, gravis, not difficilis. כבדם are also things of which the חקר, i.e., the fundamental searching into them (Pro 18:17; Pro 25:2.), costs an earnest effort, which perhaps, according to the first impression, appears to surpass the available strength (cf. Exo 18:18). To overdo oneself in eating honey is not good; on the contrary, the searching into difficult subjects is nothing less than an eating of honey, but an honour. There is here a paronomasia. Fleischer translates it: explorare gravia grave est; but we render grave est not in the sense of molestiam creat, but gravitatem parit (weight = respect, honour).

Verse 28

This verse, counselling restraint as to the spirit, is connected with the foregoing, which counsels to self-control as to enjoyment: A city broken through, now without walls - A man without self-control over his spirit. A "city broken down" is one whose wall is "broken," Ch2 32:5, whether it has met with breaches (פּרצים), or is wholly broken; in the former case also the city is incapable of being defended, and it is all one as if it had no wall. Such a city is like a man "who hath no control over his own spirit" (for the accentuation of the Heb. words here, vid., Thorath Emeth, p. 10): cujus spiritui nulla cohibitio (Schultens), i.e., qui animum suum cohibere non potest (Fleischer: עצר, R. צר, to press together, to oppress, and thereby to hold back). As such a city can be plundered and laid waste without trouble, so a man who knows not to hold in check his desires and affections is in constant danger of blindly following the impulse of his unbridled sensuality, and of being hurried forward to outbreaks of passion, and thus of bringing unhappiness upon himself. There are sensual passions (e.g., drunkenness), intellectual (e.g., ambition), mingled (e.g., revenge); but in all of these a false ego rules, which, instead of being held down by the true and better ego, rises to unbounded supremacy. (Note: Vid., Drbal's Empirische Psychologie, 137.) Therefore the expression used is not לנפשׁו, but לרוּחו; desire has its seat in the soul, but in the spirit it grows into passion, which in the root of all its diversities is selfishness (Psychol. p. 199); self-control is accordingly the ruling of the spirit, i.e., the restraining (keeping down) of the false enslaved ego-life by the true and free, and powerful in God Himself.

Introduction

This verse is the title of this latter collection of Solomon's proverbs, for he sought out and set in order many proverbs, that by them he might be still teaching the people knowledge, Ecc 12:9. Observe, 1. The proverbs were Solomon's, who was divinely inspired to deliver, for the use of the church, these wise and weighty sentences; we have had many, but still there are more. Yet herein Christ is greater than Solomon, for if we had all upon record that Christ said, and did, that was instructive, the world could not contain the books that would be written, Joh 21:25. 2. The publishers were Hezekiah's servants, who, it is likely, herein acted as his servants, being appointed by him to do this good service to the church, among other good offices that he did in the law and in the commandments, Ch2 31:21. Whether he employed the prophets in this work, as Isaiah, Hosea, or Micah, who lived in his time, or some that were trained up in the schools of the prophets, or some of the priests and Levites, to whom we find him giving a charge concerning divine things (Ch2 29:4), or (as the Jews think) his princes and ministers of state, who were more properly called his servants, is not certain; if the work was done by Eliakim, and Joah, and Shebna, it was no diminution to their character. They copied out these proverbs from the records of Solomon's reign, and published them as an appendix to the former edition of this book. It may be a piece of very good service to the church to publish other man's works that have lain hidden in obscurity, perhaps a great while. Some think they culled these out of the 3000 proverbs which Solomon spoke (Kg1 4:32), leaving out those that were physical, and that pertained to natural philosophy, and preserving such only as were divine and moral; and in this collection some observe that special regard was had to those observations which concern kings and their administration.

Verse 2

Here is, 1. An instance given of the honour of God: It is his glory to conceal a matter. He needs not search into any thing, for he perfectly knows every thing by a clear and certain view, and nothing can be hidden from him; and yet his own way is in the sea and his path in the great waters. There is an unfathomable depth in his counsels, Rom 11:33. It is but a little portion that is heard of him. Clouds and darkness are round about him. We see what he does, but we know not the reasons. Some refer it to the sins of men; it is his glory to pardon sin, which is covering it, not remembering it, not mentioning it; his forbearance, which he exercises towards sinners, is likewise his honour, in which he seems to keep silence and take no notice of the matter. 2. A double instance of the honour of kings: - (1.) It is God's glory that he needs not search into a matter, because he knows it without search; but it is the honour of kings, with a close application of mind, and by all the methods of enquiry, to search out the matters that are brought before them, to take pains in examining offenders, that they may discover their designs and bring to light the hidden works of darkness, not to give judgment hastily or till they have weighed things, nor to leave it wholly to others to examine things, but to see with their own eyes. (2.) It is God's glory that he cannot himself be found out by searching, and some of that honour is devolved upon kings, wise kings, that search out matters; their hearts are unsearchable, like the height of heaven or the depth of the earth, which we may guess at, but cannot measure. Princes have their arcana imperii - state secrets, designs which are kept private, and reasons of state, which private persons are not competent judges of, and therefore ought not to pry into. Wise princes, when they search into a matter, have reaches which one would not think of, as Solomon, when he called of a sword to divide the living child with, designing thereby to discover the true mother.

Verse 4

This shows that the vigorous endeavour of a prince to suppress vice, and reform the manners of his people, is the most effectual way to support his government. Observe, 1. what the duty of magistrates is: To take away the wicked, to use their power for the terror of evil works and evil workers, not only to banish those that are vicious and profane from their presence, and forbid them the court, but so to frighten them and restrain them that they may not spread the infection of their wickedness among their subjects. This is called taking away the dross from the silver, which is done by the force of fire. Wicked people are the dross of a nation, the scum of the country, and, as such, to be taken away. If men will not take them away, God will, Psa 119:119. If the wicked be taken away from before the king, if he abandon them and show his detestation of their wicked courses, it will go far towards the disabling of them to do mischief. The reformation of the court will promote the reformation of the kingdom, Psa 101:3, Psa 101:8. 2. What the advantage will be of their doing this duty. (1.) It will be the bettering of the subjects; they shall be made like silver refined, fit to be made vessels of honour. (2.) It will be the settling of the prince. His throne shall be established in this righteousness, for God will bless his government, the people will be pliable to it, and so it will become durable.

Verse 6

Here we see, 1. That religion is so far from destroying good manners that it reaches us to behave ourselves lowly and reverently towards our superiors, to keep our distance, and give place to those to whom it belongs "Put not forth thyself rudely and carelessly in the king's presence, or in the presence of great men; do not compare with them" (so some understand it); "do not vie with them in apparel, furniture, gardens, house-keeping, or retinue, for that is an affront to them and will waste thy own estate." 2. That religion teaches us humility and self-denial, which is a better lesson than that of good manners: "Deny thyself the place thou art entitled to; covet not to make a fair show, nor air at preferment, nor thrust thyself into the company of those that are above thee; be content in a low sphere if that is it which God has allotted to thee." The reason he gives is because this is really the way to advancement, as our Saviour shows in a parable that seems to be borrowed from this, Luk 14:9. Not that we must therefore pretend modesty and humility, and make a stratagem of it, for the courting of honour, but therefore we must really be modest and humble, because God will put honour on such and so will men too. It is better, more for a man's satisfaction and reputation, to be advanced above his pretensions and expectations, than to be thrust down below them, in the presence of the prince, whom it was a great piece of honour to be admitted to the sight of and a great piece of presumption to look upon without leave.

Verse 8

I. Here is good counsel given about going to law: - 1. "Be not hasty in bringing an action, before thou hast thyself considered it, and consulted with thy friends about it: Go not forth hastily to strive; do not send for a writ in a passion, or upon the first appearance of right on thy side, but weigh the matter deliberately, because we are apt to be partial in our own cause; consider the certainty of the expenses and the uncertainty of the success, how much care and vexation it will be the occasion of, and, after all, the cause may go against thee; surely then thou shouldst not go forth hastily to strive." 2. "Bring not an action before thou hast tried to end the matter amicably (Pro 25:9): Debate thy cause with thy neighbour privately, and perhaps you will understand one another better and see that there is no occasion to go to law." In public quarrels the war that must at length end might better have been prevented by a treaty of peace, and a great deal of blood and treasure spared. It is so in private quarrels: "Sue not thy neighbour as a heathen man and a publican until thou hast told him his fault between thee and him alone, and he has refused to refer the matter, or to come to an accommodation. Perhaps the matter in variance is a secret, not fit to be divulged to any, much less to be brought upon the stage before the country; and therefore end it privately, that it may not be discovered." Reveal not the secret of another, so some read it. "Do not, in revenge, to disgrace thy adversary, disclose that which should be kept private and which does not at all belong to the cause." II. Two reasons he gives why we should be thus cautious in going to law: - 1. "Because otherwise the cause will be in danger of going against thee, and thou wilt not know what to do when the defendant has justified himself in what thou didst charge upon him, and made it out that thy complaint was frivolous and vexatious and that thou hadst no just cause of action, and so put thee to shame, non-suit thee, and force thee to pay costs, all which might have been prevented by a little consideration." 2. "Because it will turn very much to thy reproach if thou fall under the character of being litigious. Not only the defendant himself (Pro 25:8), but he that hears the cause tried will put thee to shame, will expose thee as a man of no principle, and thy infamy will not turn away; thou wilt never retrieve thy reputation."

Verse 11

Solomon here shows how much it becomes a man, 1. To speak pertinently: A word upon the wheels, that runs well, is well-circumstanced, in proper time and place - instruction, advice, or comfort, given seasonably, and in apt expressions, adapted to the case of the person spoken to and agreeing with the character of the person speaking - is like golden balls resembling apples, or like true apples of a golden colour (golden rennets), or perhaps gilded, as sometimes we have gilded laurels, and those embossed in pictures of silver, or rather brought to table in a silver network basket, or in a silver box of that which we call filigree - work, through which the golden apples might be seen. Doubtless in was some ornament of the table, then well known. As that was very pleasing to the eye, so is a word fitly spoken to the ear. 2. Especially to give a reproof with discretion, and so as to make it acceptable. If it be well given, by a wise reprover, and well taken, by an obedient ear, it is an earring of gold and an ornament of fine gold, very graceful and well becoming both the reprover and the reproved; both will have their praise, the reprover for giving it so prudently and the reproved for taking it so patiently and making a good use of it. Others will commend them both, and they will have satisfaction in each other; he who gave the reproof is pleased that it had the desired effect, and he to whom it was given has reason to be thankful for it as a kindness. That is well given, we say, that is well taken; yet it does not always prove that that is well taken which is well given. It were to be wished that a wise reprover should always meet with an obedient ear, but often it is not so.

Verse 13

See here, 1. What ought to be the care of a servant, the meanest that is sent on an errand and entrusted with any business, much more the greatest, the agent and ambassador of a prince; he ought to be faithful to him that sends him, and to see to it that he do not, by mistake or with design, falsify his trust, and that he be in nothing that lies in his power wanting to his master's interest. Those that act as factors, by commission, ought to act as carefully as for themselves. 2. How much this will be the satisfaction of the master; it will refresh his soul as much as ever the cold of snow (which is hot countries they preserve by art all the year round) refreshed the labourers in the harvest, that bore the burden and heat of the day. The more important the affair was, and the more fear of its miscarrying, the more acceptable is the messenger, if he have managed it successfully and well. A faithful minister, Christ's messenger, should be thus acceptable to us (Job 33:23); however, he will be a sweet savour to God, Co2 2:15.

Verse 14

He may be said to boast of a false gift, 1. Who pretends to have received or given that which he never had, which he never gave, makes a noise of his great accomplishments and his good services, but it is all false; he is not what he pretends to be. Or, 2. Who promises what he will give and what he will do, but performs nothing, who raises people's expectations of the mighty things he will do for his country, for his friends, what noble legacies he will leave, but either he has not wherewithal to do what he says or he never designs it. Such a one is like the morning-cloud, that passes away, and disappoints those who looked for rain from it to water the parched ground (Jde 1:12), clouds without water.

Verse 15

Two things are here recommended to us, in dealing with others, as likely means to gain our point: - 1. Patience, to bear a present heat without being put into a heat by it, and to wait for a fit opportunity to offer our reasons and to give persons time to consider them. By this means even a prince may be persuaded to do a thing which he seemed very averse to, much more a common person. That which is justice and reason now will be so another time, and therefore we need not urge them with violence now, but wait for a more convenient season. 2. Mildness, to speak without passion or provocation: A soft tongue breaks the bone; it mollifies the roughest spirits and overcomes those that are most morose, like lightning, which, they say, has sometimes broken the bone, and yet not pierced the flesh. Gideon with a soft tongue pacified the Ephraimites and Abigail turned away David's wrath. Hard words, we say, break no bones, and therefore we should bear them patiently; but, it seems, soft words do, and therefore we should, on all occasions, give them prudently.

Verse 16

Here, 1. We are allowed a sober and moderate use of the delights of sense: Hast thou found honey? It is not forbidden fruit to thee, as it was to Jonathan; thou mayest eat of it with thanksgiving to God, who, having created things grateful to our senses, has given us leave to make use of them. Eat as much as is sufficient, and no more. Enough is as good as a feast. 2. We are cautioned to take heed of excess. We must use all pleasures as we do honey, with a check upon our appetite, lest we take more than does us good and make ourselves sick with it. We are most in danger of surfeiting upon that which is most sweet, and therefore those that fare sumptuously every day have need to watch over themselves, lest their hearts be at any time overcharged. The pleasures of sense lose their sweetness by the excessive use of them and become nauseous, as honey, which turns sour in the stomach; it is therefore our interest, as well as our duty, to use them with sobriety.

Verse 17

Here he mentions another pleasure which we must not take too much of, that of visiting our friends, the former for fear of surfeiting ourselves, this for fear of surfeiting our neighbour. 1. It is a piece of civility to visit our neighbours sometimes, to show our respect to them and concern for them, and to cultivate and improve mutual acquaintance and love, and that we may have both the satisfaction and advantage of their conversation. 2. It is wisdom, as well as good manners, not to be troublesome to our friends in our visiting them, not to visit too often, nor stay too long, nor contrive to come at meal-time, nor make ourselves busy in the affairs of their families; hereby we make ourselves cheap, mean, and burdensome. Thy neighbour, who is thus plagued and haunted with thy visits, will be weary of thee and hate thee, and that will be the destruction of friendship which should have been the improvement of it. Post tres saepe dies piscis vilescit et hospes - After the third day fish and company become distasteful. Familiarity breeds contempt. Nulli te facias nimis sodalem - Be not too intimate with any. He that sponges upon his friend loses him. How much better a friend then is God than any other friend; for we need not withdraw our foot from his house, the throne of his grace (Pro 8:34); the oftener we come to him the better and the more welcome.

Verse 18

Here, 1. The sin condemned is bearing false witness against our neighbour, either in judgment or in common conversation, contrary to the law of the ninth commandment. 2. That which it is here condemned for is the mischievousness of it; it is in its power to ruin not only men's reputation, but their lives, estates, families, all that is dear to them. A false testimony is every thing that is dangerous; it is a maul (or club to knock a man's brains out with), a flail, which there is no fence against; it is a sword to wound near at hand and a sharp arrow to wound at a distance; we have therefore need to pray, Deliver my soul, O Lord! from lying lips, Psa 120:2.

Verse 19

1. The confidence of an unfaithful man (so some read it) will be like a broken tooth; his policy, his power, his interest, all that which he trusted in to support him in his wickedness, will fail him in time of trouble, Psa 52:7. 2. Confidence in an unfaithful man (so we read it), in a man whom we thought trusty and therefore depended on, but who proves otherwise; it proves not only unserviceable, but painful and vexatious, like a broken tooth, or a foot out of joint, which, when we put any stress upon it, not only fails us, but makes us feel from it, especially in time of trouble, when we most expect help from it; it is like a broken reed, Isa 36:6. Confidence in a faithful God, in time of trouble, will not prove thus; on him we may rest and in him dwell at ease.

Verse 20

1. The absurdity here censured is singing songs to a heavy heart. Those that are in great sorrow are to be comforted by sympathizing with them, condoling with them, and concurring in their lamentation. If we take that method, the moving of our lips may assuage their grief (Job 16:5); but we take a wrong course with them if we think to relieve them by being merry with them, and endeavouring to make them merry; for it adds to their grief to see their friends so little concerned for them; it puts them upon ripping up the causes of their grief, and aggravating them, and makes them harden themselves in sorrow against the assaults of mirth. 2. The absurdities this is compared to are, taking away a garment from a man in cold weather, which makes him colder, and pouring vinegar upon nitre, which, like water upon lime, puts it into a ferment; so improper, so incongruous, is it to sing pleasant songs to one that is of a sorrowful spirit. Some read it in a contrary sense: As he that puts on a garment in cold weather warms the body, or as vinegar upon nitre dissolves it, so he that sings songs of comfort to a person in sorrow refreshes him and dispels his grief.

Verse 21

By this it appears that, however the scribes and Pharisees had corrupted the law, not only the commandment of loving our brethren, but even that of loving our enemies, was not only a new, but also an old commandment, an Old Testament commandment, though our Saviour has given it to us with the new enforcement of his own great example in loving us when we were enemies. Observe, 1. How we must express our love to our enemies by the real offices of kindness, even those that are expensive to ourselves and most acceptable to them: "If they be hungry and thirsty, instead of pleasing thyself with their distress and contriving how to cut off supplies from them, relieve them, as Elisha did the Syrians that came to apprehend him," Kg2 6:22. 2. What encouragement we have to do so. (1.) It will be a likely means to win upon them, and bring them over to be reconciled to us; we shall mollify them as the refiner melts the metal in the crucible, not only by putting it over the fire, but by heaping coals of fire upon it. The way to turn an enemy into a friend is, to act towards him in a friendly manner. If it do not gain him, it will aggravate his sin and punishment, and heap the burning coals of God's wrath upon his head, as rejoicing in his calamity may be an occasion of God's turning his wrath from him, Pro 24:17. (2.) However, we shall be no losers by our self-denial: "Whether he relent towards thee or no, the Lord shall reward thee; he shall forgive thee who thus showest thyself to be of a forgiving spirit. He shall provide for thee when thou art in distress (though thou hast been evil and ungrateful), as thou dost for thy enemy; at least it shall be recompensed in the resurrection of the just, when kindnesses done to our enemies shall be remembered as well as those shown to God's friends."

Verse 23

Here see, 1. How we must discourage sin and witness against it, and particularly the sin of slandering and backbiting; we must frown upon it, and, by giving it an angry countenance, endeavour to put it out of countenance. Slanders would not be so readily spoken as they are if they were not readily heard; but good manners would silence the slanderer if he saw that his tales displeased the company. We should show ourselves uneasy if we heard a dear friend, whom we value, evil-spoken of; the same dislike we should show of evil-speaking in general. If we cannot otherwise reprove, we may do it by our looks. 2. The good effect which this might probably have; who knows but it may silence and drive away a backbiting tongue? Sin, if it be countenanced, becomes daring, but, if it receive any check, it is so conscious of its own shame that it becomes cowardly, and this sin in particular, for many abuse those they speak of only in hopes to curry favour with those they speak to.

Verse 24

This is the same with what he had said, Pro 21:9. Observe, 1. How those are to be pitied that are unequally yoked, especially with such as are brawling and contentious, whether husband or wife; for it is equally true of both. It is better to be alone than to be joined to one who, instead of being a meet-help, is a great hindrance to the comfort of life. 2. How those may sometimes be envied that live in solitude; as they want the comfort of society, so they are free from the vexation of it. And as there are cases which give occasion to say, "Blessed is the womb that has not borne," so there are which give occasion to say, "Blessed is the man who was never married, but who lies like a servant in a corner of the house-top."

Verse 25

See here, 1. How natural it is to us to desire to hear good news from our friends, and concerning our affairs at a distance. It is sometimes with impatience that we expect to hear from abroad; our souls thirst after it. But we should check the inordinateness of that desire; if it be bad news, it will come too soon, if good, it will be welcome at any time. 2. How acceptable such good news will be when it does come, as refreshing as cold water to one that is thirsty. Solomon himself had much trading abroad, as well as correspondence by his ambassadors with foreign courts; and how pleasant it was to hear of the good success of his negotiations abroad he well knew by experience. Heaven is a country afar off; how refreshing is it to hear good news thence, both in the everlasting gospel, which signified glad tidings, and in the witness of the Spirit with our spirits that we are God's children.

Verse 26

It is here represented as a very lamentable thing, and a public grievance, and of ill consequence to many, like the troubling of a fountain and the corrupting of a spring, for the righteous to fall down before the wicked, that is, 1. For the righteous to fall into sin in the sight of the wicked - for them to do any thing unbecoming their profession, which is told in Gath, and published in the streets of Ashkelon, and in which the daughters of the Philistines rejoice. For those that have been in reputation for wisdom and honour to fall from their excellency, this troubles the fountains by grieving some, and corrupts the springs by infecting others and emboldening them to do likewise. 2. For the righteous to be oppressed, and run down, and trampled upon, by the violence or subtlety of evil men, to be displaced and thrust into obscurity, this is the troubling of the fountains of justice and corrupting the very springs of government, Pro 28:12, Pro 28:28; Pro 29:2. 3. For the righteous to be cowardly, to truckle to the wicked, to be afraid of opposing his wickedness and basely to yield to him, this is a reflection upon religion, a discouragement to good men, and strengthens the hands of sinners in their sins, and so is like a troubled fountain and a corrupt spring.

Verse 27

I. Two things we must be graciously dead to: - 1. To the pleasures of sense, for it is not good to eat much honey; though it pleases the taste, and, if eaten with moderation, is very wholesome, yet, if eaten to excess, it becomes nauseous, creates bile, and is the occasion of many diseases. It is true of all the delights of the children of men that they will surfeit, but never satisfy, and they are dangerous to those that allow themselves the liberal use of them. 2. To the praise of man. We must not be greedy of that any more than of pleasure, because, for men to search their own glory, to court applause and covet to make themselves popular, is not their glory, but their shame; every one will laugh at them for it; and the glory which is so courted is not glory when it is got, for it is really no true honour to a man. II. Some give another sense of this verse: To eat much honey is not good, but to search into glorious and excellent things is a great commendation, it is true glory; we cannot therein offend by excess. Others thus: "As honey, though pleasant to the taste, if used immoderately, oppresses the stomach, so an over-curious search into things sublime and glorious, though pleasant to us, if we pry too far, will overwhelm our capacities with a greater glory and lustre than they can bear." Or thus: "You may be surfeited with eating too much honey, but the last of glory, of their glory, the glory of the blessed, is glory; it will be ever fresh, and never pall the appetite."

Verse 28

Here is, 1. The good character of a wise and virtuous man implied. He is one that has rule over his own spirit; he maintains the government of himself, and of his own appetites and passions, and does not suffer them to rebel against reason and conscience. He has the rule of his own thoughts, his desires, his inclinations, his resentments, and keeps them all in good order. 2. The bad case of a vicious man, who has not this rule over his own spirit, who, when temptations to excess in eating or drinking are before him, has no government of himself, when he is provoked breaks out into exorbitant passions, such a one is like a city that is broken down and without walls. All that is good goes out, and forsakes him; all that is evil breaks in upon him. He lies exposed to all the temptations of Satan and becomes an easy prey to that enemy; he is also liable to many troubles and vexations; it is likewise as much a reproach to him as it is to a city to have its walls ruined, Neh 1:3.

Verse 1

25:1–29:27 During the reign of King Hezekiah (728–686 BC), wise men (advisers) collected these proverbs of Solomon and added them to the collection.

Verse 2

25:2-3 This warning reminds young men entering royal service that some things cannot be understood, including the king’s sometimes mysterious reasoning (e.g., 2 Sam 11:14-25; 24:3).

Verse 4

25:4-5 As silver is ready for use once it is refined of impurities, the king’s court can do justice when wicked people are removed. A little bit of evil can spoil much good (Eccl 10:1).

Verse 6

25:6-7 To gain an audience with the king, a wise person will practice humility instead of pride (cp. Matt 20:20-28).

Verse 7

25:7 Rash actions often result in shame.

Verse 9

25:9-10 See 11:13; 20:19.

Verse 11

25:11-12 Timely advice and valid criticism are precious, beautiful, and rare (see also 15:23; 26:7, 9), and should be welcomed (see 10:17; 13:1, 10; 15:24, 31-32; 17:10).

Verse 13

25:13 Snow would be a welcome relief in Israel’s hot, dry summers (cp. 26:1); trustworthy messengers refresh their employer by enabling him or her to plan for the future.

Verse 14

25:14 In Israel, rain is rare. When rain does not follow the appearance of storm clouds, it is like the disappointment caused by someone who gives empty promises. Cp. Jude’s description of false teachers (Jude 1:12).

Verse 16

25:16-17 Honey in moderation is tasty and healthy (24:13-14); too much will cause vomiting. This principle can be applied to other areas of life; for example, it is good to visit your neighbors, but not too often.

Verse 18

25:18 Lying can have deadly consequences (see 6:16-19; 14:5, 25).

Verse 21

25:21-22 Contrary to expectation, compassion toward an enemy is more effective than anger (see Rom 12:20).

Verse 24

25:24 This proverb repeats 21:9.

Verse 26

25:26 A spring or fountain that yields fresh water gives life. When godly people allow the wicked to dominate them, what was life-giving becomes deadly.

Verse 27

25:27-28 The wise have self-control and cannot easily be dominated.

How to Identify the Enemy - Part 2

A Broken Down City Without Walls

(Revelation - Part 7): The Rainbow Round the Throne

Without Fault Before the Throne of God

Laws of the Spiritual Life #4 - the Law of Reaping

Through the Bible - Exodus - Part 2

The Call of God - Unity

Choosing a Wife - Beauty Is Vain

Locks & Keys

(Proverbs) ch.10:12 - 11:12

Careless Ease

The Holy Spirit - Part 6

Revelation Necessary to Build the Church

(Proverbs) ch.25:1 - 26:11

The Extent of Christ's Love

Ministry From 1 John 5

A Series of Proverbs Part 1

Proverbs 25- Anger Destroys Families"

Hardcore Christianity - Part 2

Overcoming Evil With Good

Sermon on the Mount - Part 10

The Necessity of Forgiving One Another

The Ministry of the Church

Seven Deadly Sins Every Christian Should Hate -5- Too Much Honey -6- Pride

Health Seminar Crash Course

Introduction

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 8

Verse 9

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Verse 18

Verse 19

Verse 20

Verse 21

Verse 23

Verse 24

Verse 25

Verse 26

Verse 27

Verse 28

Introduction

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

Verse 21

Verse 22

Verse 23

Verse 24

Verse 25

Verse 26

Verse 27

Verse 1

Verse 2

Verse 3

Verse 4