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Proverbs 27:19
Verse
Context
Sermons
Bertha Smith
Harold Vaughan
John Hames
Mary Wilder TilestonSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
19 As it is with water, face correspondeth to face, So also the heart of man to man. Thus the traditional text is to be translated; for on the supposition that כּמּים must be used for כּבמּים, yet it might not be translated: as in waters face corresponds to face (Jerome: quomodo in aquis resplendent vultus respicientium), because כּ (instar) is always only a prep. and never conj. subordinating to itself a whole sentence (vid., under Psa 38:14). But whether כּמּים, "like water," may be an abridgment of a sentence: "like as it is with water," is a question, and the translation of the lxx (Syr., Targ., Arab.), ὥσπερ οὐχ ὅμοια πρόσωπα προσώποις, κ.τ.λ., appears, according to Bttcher's ingenious conjecture, to have supposed כאשר במים, from which the lxx derived כּאין דּמים, sicut non pares. The thought is beautiful: as in the water-mirror each one beholds his own face (Luther: der Scheme = the shadow), so out of the heart of another each sees his own heart, i.e., he finds in another the dispositions and feelings of his own heart (Fleischer) - the face finds in water its reflection, and the heart of a man finds in man its echo; men are ὁμοιοπαθεῖς, and it is a fortunate thing that their heart is capable of the same sympathetic feelings, so that one can pour into the heart of another that which fills and moves his own heart, and can there find agreement with it, and a re-echo. The expression with ל is extensive: one corresponds to another, one belongs to another, is adapted to the other, turns to the other, so that the thought may be rendered in manifold ways: the divinely-ordained mutual relationship is always the ground-thought. This is wholly obliterated by Hitzig's conjecture כּמוּם, "what a mole on the face is to the face, that is man's heart to man," i.e., the heart is the dark spot in man, his partie honteuse. But the Scripture nowhere speaks of the human heart after this manner, at least the Book of Proverbs, in which לב frequently means directly the understanding. Far more intelligible and consistent is the conjecture of Mendel Stern, to which Abrahamsohn drew my attention: כּמּים הפּנים לפנים, like water (viz., flowing water), which directs its course always forward, thus (is turned) the heart of man to man. This conjecture removes the syntactic harshness of the first member without changing the letters, and illustrates by a beautiful and excellent figure the natural impulse moving man to man. It appears, however, to us, in view of the lxx, more probable that כּמּים is abbreviated from the original כאשׁר במים (cf. Pro 24:29).
Jamieson-Fausset-Brown Bible Commentary
We may see our characters in the developed tempers of others.
John Gill Bible Commentary
As the fining pot for silver, and the furnace for gold,.... For the trying, proving, and purifying these metals; see Pro 17:3; so is a man to his praise; or "according to the mouth of his praise" (p); if his own mouth praises him, as in Pro 27:2;, he is known to be what he is, a foolish and vainglorious person: or "so a man is proved by the mouth of him that praises him", as the Vulgate Latin version; or "of them that praise him", as the Septuagint, Syriac, and Arabic versions; and so the Targum: the meaning is, either a man is known by the persons that praise him, according to what their characters are; if he is praised by good and virtuous men, he may be thought to be so himself; and if by wicked men, he may be concluded to be so likewise; see Pro 28:4; or he is known by the effect that praise has upon him; if it swells him with pride, and makes him haughty, conceited, and overbearing, he will appear to be a weak and foolish man; but if he continues modest and humble, and studious and diligent to answer his character, thankful to God for what he has, and to whom he gives all the glory, he will approve himself a wise and good man. (p) "ad os laudis suae", Gejerus.
Matthew Henry Bible Commentary
This shows us that there is a way, 1. Of knowing ourselves. As the water is a looking-glass in which we may see our faces by reflection, so there are mirrors by which the heart of a man is discovered to a man, that is, to himself. Let a man examine his own conscience, his thoughts, affections, and intentions. Let him behold his natural face in the glass of the divine law (Jam 1:23), and he may discern what kind of man he is and what is his true character, which it will be of great use to every man rightly to know. 2. Of knowing one another by ourselves; for, as there is a similitude between the face of a man and the reflection of it in the water, so there is between one man's heart and another's for God has fashioned men's hearts alike; and in many cases we may judge of others by ourselves, which is one of the foundations on which that rule is built of doing to others as we would be done by, Exo 23:9 Nihil est unum uni tam simile, tam par, quam omnes inter nosmet ipsos sumus. Sui nemo ipse tam similis quam omnes sunt omnium - No one thing is so like another as man is to man. No person is so like himself as each person is to all besides. Cic. de Legib. lib. 1. One corrupt heart is like another, and so is one sanctified heart, for the former bears the same image of the earthy, the latter the same image of the heavenly.
Proverbs 27:19
Do Not Boast about Tomorrow
18Whoever tends a fig tree will eat its fruit, and he who looks after his master will be honored. 19As water reflects the face, so the heart reflects the true man.
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09-10-80 10a Part I
By Bertha Smith2.1K55:36Christian LifePSA 119:105PRO 27:19MAT 6:33ROM 3:232CO 3:18JAS 1:221JN 1:7In this sermon, the preacher discusses the importance of examining the Bible like a mirror. He highlights that the Chinese view reading the Bible as examining it to find every relevant passage on a specific subject. The preacher emphasizes the need for guidance and extra Bible classes to understand and link up these passages. The sermon also touches on the concept of purity, using the analogy of a bride's costume to represent it. The preacher expresses concern over rushed wedding ceremonies and urges Christians to be true to their vows until death separates them. The sermon concludes with a reminder that God is always present with believers and that they do not need to beg for His presence.
The Other Prodigal
By Harold Vaughan1.7K51:57Prodigal SonPRO 27:19MAT 6:33LUK 15:11ROM 3:23In this sermon, the preacher focuses on the parable of the prodigal son. He emphasizes the father's unconditional love and forgiveness towards his wayward son who had wasted his inheritance. The father eagerly welcomes him back, embraces him, and celebrates his return with a grand feast. The preacher also highlights the contrast between the younger prodigal and the elder son, who is bitter and resentful. He encourages the audience to reflect on their own spiritual condition and reminds them of the importance of gratitude and repentance.
Question Answer Session (River of Life 2016)
By Zac Poonen6281:16:45DEU 1:3PRO 27:19ISA 50:4LUK 4:23ROM 8:6EPH 6:1HEB 5:11
This sermon emphasizes the importance of seeking God's guidance through prayer, maintaining a clear conscience, and being sensitive to the leading of the Holy Spirit. It highlights the need for parents to create a heavenly atmosphere in their homes, balancing love and discipline in raising children. The role of obedience, humility, and seeking God's will in daily life is emphasized to live a godly and purposeful life.
Grieving the Spirit
By John Hames0PRO 4:23PRO 27:19EPH 4:301TH 5:19HEB 3:15John Hames preaches about the importance of not grieving the Holy Spirit, emphasizing the need to obey His gentle impressions and allow Him to work in our lives to fulfill God's purpose. He warns against prioritizing gifts over the presence of the Holy Spirit and the dangers of self-indulgence and neglecting spiritual refinement. Hames highlights signs of losing the Spirit, such as a lack of tenderness, spiritual illumination, inward guidance, blunted sensibilities, and diminished discernment, stressing the necessity of maintaining a sensitive conscience and spiritual perception. He concludes by cautioning that continual disobedience can lead to the permanent departure of the Holy Spirit, urging believers to remain faithful to God's leading to avoid spiritual desolation.
Questions to Put to Your Heart
By Mary Wilder Tileston0PSA 139:23PRO 27:192CO 13:5HEB 4:12JAS 1:23Mary Wilder Tileston, preaching on self-reflection during Lent, challenges the congregation to honestly assess their innermost thoughts, desires, and actions. She emphasizes the importance of self-examination, questioning if one's true character aligns with their outward appearance and if they are growing in devotion, unselfishness, and integrity. The sermon encourages individuals to seek God's guidance in revealing any hidden sins or shortcomings, and to strive for continual improvement in surrendering to duty, obeying conscience, and overcoming personal struggles.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
19 As it is with water, face correspondeth to face, So also the heart of man to man. Thus the traditional text is to be translated; for on the supposition that כּמּים must be used for כּבמּים, yet it might not be translated: as in waters face corresponds to face (Jerome: quomodo in aquis resplendent vultus respicientium), because כּ (instar) is always only a prep. and never conj. subordinating to itself a whole sentence (vid., under Psa 38:14). But whether כּמּים, "like water," may be an abridgment of a sentence: "like as it is with water," is a question, and the translation of the lxx (Syr., Targ., Arab.), ὥσπερ οὐχ ὅμοια πρόσωπα προσώποις, κ.τ.λ., appears, according to Bttcher's ingenious conjecture, to have supposed כאשר במים, from which the lxx derived כּאין דּמים, sicut non pares. The thought is beautiful: as in the water-mirror each one beholds his own face (Luther: der Scheme = the shadow), so out of the heart of another each sees his own heart, i.e., he finds in another the dispositions and feelings of his own heart (Fleischer) - the face finds in water its reflection, and the heart of a man finds in man its echo; men are ὁμοιοπαθεῖς, and it is a fortunate thing that their heart is capable of the same sympathetic feelings, so that one can pour into the heart of another that which fills and moves his own heart, and can there find agreement with it, and a re-echo. The expression with ל is extensive: one corresponds to another, one belongs to another, is adapted to the other, turns to the other, so that the thought may be rendered in manifold ways: the divinely-ordained mutual relationship is always the ground-thought. This is wholly obliterated by Hitzig's conjecture כּמוּם, "what a mole on the face is to the face, that is man's heart to man," i.e., the heart is the dark spot in man, his partie honteuse. But the Scripture nowhere speaks of the human heart after this manner, at least the Book of Proverbs, in which לב frequently means directly the understanding. Far more intelligible and consistent is the conjecture of Mendel Stern, to which Abrahamsohn drew my attention: כּמּים הפּנים לפנים, like water (viz., flowing water), which directs its course always forward, thus (is turned) the heart of man to man. This conjecture removes the syntactic harshness of the first member without changing the letters, and illustrates by a beautiful and excellent figure the natural impulse moving man to man. It appears, however, to us, in view of the lxx, more probable that כּמּים is abbreviated from the original כאשׁר במים (cf. Pro 24:29).
Jamieson-Fausset-Brown Bible Commentary
We may see our characters in the developed tempers of others.
John Gill Bible Commentary
As the fining pot for silver, and the furnace for gold,.... For the trying, proving, and purifying these metals; see Pro 17:3; so is a man to his praise; or "according to the mouth of his praise" (p); if his own mouth praises him, as in Pro 27:2;, he is known to be what he is, a foolish and vainglorious person: or "so a man is proved by the mouth of him that praises him", as the Vulgate Latin version; or "of them that praise him", as the Septuagint, Syriac, and Arabic versions; and so the Targum: the meaning is, either a man is known by the persons that praise him, according to what their characters are; if he is praised by good and virtuous men, he may be thought to be so himself; and if by wicked men, he may be concluded to be so likewise; see Pro 28:4; or he is known by the effect that praise has upon him; if it swells him with pride, and makes him haughty, conceited, and overbearing, he will appear to be a weak and foolish man; but if he continues modest and humble, and studious and diligent to answer his character, thankful to God for what he has, and to whom he gives all the glory, he will approve himself a wise and good man. (p) "ad os laudis suae", Gejerus.
Matthew Henry Bible Commentary
This shows us that there is a way, 1. Of knowing ourselves. As the water is a looking-glass in which we may see our faces by reflection, so there are mirrors by which the heart of a man is discovered to a man, that is, to himself. Let a man examine his own conscience, his thoughts, affections, and intentions. Let him behold his natural face in the glass of the divine law (Jam 1:23), and he may discern what kind of man he is and what is his true character, which it will be of great use to every man rightly to know. 2. Of knowing one another by ourselves; for, as there is a similitude between the face of a man and the reflection of it in the water, so there is between one man's heart and another's for God has fashioned men's hearts alike; and in many cases we may judge of others by ourselves, which is one of the foundations on which that rule is built of doing to others as we would be done by, Exo 23:9 Nihil est unum uni tam simile, tam par, quam omnes inter nosmet ipsos sumus. Sui nemo ipse tam similis quam omnes sunt omnium - No one thing is so like another as man is to man. No person is so like himself as each person is to all besides. Cic. de Legib. lib. 1. One corrupt heart is like another, and so is one sanctified heart, for the former bears the same image of the earthy, the latter the same image of the heavenly.