Proverbs 27:5

This verse highlights the value of open rebuke over hidden love, emphasizing the importance of honest and constructive criticism in relationships. It encourages communication that is truthful and beneficial, even if it may be difficult to receive. By promoting transparency and accountability, the verse underscores the significance of addressing issues directly rather than harboring resentment or avoiding confrontation. Ultimately, it promotes growth, understanding, and stronger connections through the practice of loving correction and feedback.

Commentary

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

Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary

The third pair of proverbs passes over from this special love between husband and wife to that subsisting between friends: 5 Better is open accusation Than secret love. An integral distich; meeאהבה has Munach, and instead of the second Metheg Tarcha, after Thorath Emeth, p. 11. Zckler, with Hitzig, incorrectly: better than love which, from false indulgence, keeps concealed from his neighbour his faults, when he ought to tell him of them. That would require the phrase אהבה מסתּרת, not מסתּרת. Dchsel, in order to accommodate the text to this meaning, remarks: concealed censure is concealed love; but it is much rather the neglected duty of love - love without mutual discipline is weak, faint-hearted, and, if it is not too blind to remark in a friend what is worthy of blame, is altogether too forbearing, and essentially without conscience; but it is not "hidden and concealed love." The meaning of the proverb is different: it is better to be courageously and sternly corrected - on account of some fault committed - by any one, whether he be a foe or a friend, than to be the object of a love which may exist indeed in the heart, but which fails to make itself manifest in outward act. There are men who continually assure us of the reality and depth of their friendship; but when it is necessary for them to prove their love to be self-denying and generous, they are like a torrent which is dry when one expects to drink water from it (Job 6:15). Such "secret" love, or, since the word is not נסתּרת, but מסתּרת, love confined to the heart alone, is like a fire which, when it burns secretly, neither lightens nor warms; and before such a friend, any one who frankly and freely tells the truth has by far the preference, for although he may pain us, yet he does us good; while the former deceives us, for he leaves us in the lurch when it is necessary to love us, not merely in word and with the tongue, but in deed and in truth (Jo1 3:18). Rightly Fleischer: Praestat correptio aperta amicitiae tectae, i.e., nulla re probatae.

John Gill Bible Commentary

Open rebuke is better than secret love. This is to be understood, not of rebuke publicly given; though Aben Ezra thinks public reproof is meant, which, arising from love, is better than that which is done in secret, though in love, as being more effectual; for rebuke among friends should be given privately, according to our Lord's direction, Mat 18:15; but it signifies reproof given faithfully and plainly, with openness of heart, and without mincing the matter, and palliating the offence; but speaking out freely, and faithfully laying before a person the evil of his sin, in all the circumstances of it, as the Apostle Paul did to Peter, when he withstood him to the face, because he was to be blamed, Gal 2:11. Now such kind of reproof is better than such love to a person as will not suffer him to tell him of his faults, for fear of grieving him, or losing his friendship; or than such love as does not show itself in deeds, and particularly in faithful reproofs; for so to act is to hate a person, and suffer sin to be upon him, Lev 19:17. . Proverbs 27:6 pro 27:6 pro 27:6 pro 27:6Faithful are the wounds of a friend,.... That is, friendly reproofs; which, though they may be severe, at least thought so, and may grieve and wound, and cause pain and uneasiness for the present, yet, proceeding from a spirit of love, faithfulness, and integrity, and designed for the good of the person reproved, ought to be kindly received; see Psa 141:5; but the kisses of an enemy are deceitful; flow from a deceitful heart, and not to be confided in, as the kisses of Joab and Judas. It may be rather rendered, "are to be deprecated" (y); prayed against, as real evils, hurtful and pernicious; and so the Targum renders it, "are evil". Good is the advice of Isocrates (z), "reckon them faithful, not who praise everything thou sayest or doest, but those that reprove what is amiss.'' (y) "deprecanda", Junius & Tremillius, Piscator, Cocceius, Amama. (z) Ad Nicoclem, p. 38.