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Proverbs 27:6
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Summary
Commentary
- Keil-Delitzsch
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
6 Faithful are the wounds of a friend, And overloaded [plentiful] the kisses of an enemy. The contrast to נאמנים, true, i.e., honourable and good (with the transference of the character of the person to his act), would be fraudulenta (Jerome), or נהפכות, i.e., false (Ralbag); Ewald seeks this idea from עתר, to stumble, make a false step; (Note: Thus also Schultens in the Animadversiones, which later he fancied was derived from עתר, nidor, from the meaning nidorosa, and thence virulenta.) Hitzig, from עתר = (Arab.) dadhr, whence dâdhir, perfidus, to gain from; but (1) the comparison does not lie near, since usually the Arab. t corresponds to the Heb. שׁ, and the Arab. d to the Heb. ז; (2) the Heb. עתר has already three meanings, and it is not advisable to load it with yet another meaning assumed for this passage, and elsewhere not found. The three meanings are the following: (a) to smoke, Aram. עטר, whence עתר, vapour, Eze 8:11, according to which the Venet., with Kimchi's and Parchon's Lex., translates: the kisses of an enemy συνωμίχλωνται, i.e., are fog; (b) to sacrifice, to worship, Arab. atar; according to which Aquila: ἱκετικά (as, with Grabe, it is probably to be read for ἑκούσια of the lxx); and agreeably to the Niph., but too artificially, Arama: obtained by entreaties = constrained; (c) to heap up, whence Hiph. העתיר, Eze 35:13, cf. Jer 33:6, according to which Rashi, Meri, Gesenius, Fleischer, Bertheau, and most explain, cogn. with עשׁר, whose Aram. form is עתר, for עשׁר is properly a heap of goods or treasures. (Note: Vid., regarding this word, Schlottmann in Deutsch.-Morgenl. Zeitschrift, xxiv. 665, 668.) This third meaning gives to the kisses of an enemy a natural adjective: they are too abundant, so much the more plentiful to veil over the hatred, like the kisses by means of which Judas betrayed his Lord, not merely denoted by φιλεῖν, but by καταφιλεῖν, Mat 26:49. This, then, is the contrast, that the strokes inflicted by one who truly loves us, although they tear into our flesh (פּצע, from פּצע, to split, to tear open), yet are faithful (cf. Psa 141:5); on the contrary, the enemy covers over with kisses him to whom he wishes all evil. Thus also נעתרות forms an indirect contrast to נאמנים.
John Gill Bible Commentary
The full soul loatheth an honeycomb,.... Or "tramples upon" it (a), as the word signifies, and most versions render it, expressive of contempt and abhorrence; and suits will the situation of the honeycomb, which was usually in trees and rocks in Palestine: and so might drop from thence, and be trampled upon by passengers; and especially such as are here described, whose appetites have been sated with dainties, and their stomachs heave at the most delicious food. Jarchi interprets this of one that has no desire after the doctrines of the law; and so the senses of it are not esteemed by him; whereas he that has a desire for it, even the things which come to him with bitterness and labour are sweet to him. But it may be better applied to a self-sufficient man, that is full of himself: of his own wisdom and knowledge in divine things; of his strength, and the power of his free will; of his purity, holiness, goodness, and righteousness; who loathes the Gospel, comparable to the honeycomb for its sweetness; see Pro 16:24; it being disagreeable to his taste, and as insipid as the white of an egg to him; and as being against him, which makes him out an arrant fool, blows a blast on all his goodness and goodliness, strips the creature of his righteousness, and excludes boasting; but to the hungry soul every bitter thing is sweet; that is in want of provision, has an appetite for it; anything, though ever so mean and disrelishing to others, is sweet to such an one; as was barley bread to Artaxerxes king of Persia, and country bread made of bran to Ptolemy Lagus king of Egypt, when in great distress for food (b): Seneca says (c), hunger will make bad bread fine food. And so is the Gospel, and every doctrine of it, to a sensible sinner; that is in want, and knows its wants, and has desires after spiritual things created in it; hungers and thirsts after the word and ordinances; after Christ, the bread of life; after the blessings of grace in him; particularly after the pardon of sin, and justifying righteousness and salvation by him; and after more knowledge of him, and communion with him. Now, though, here is nothing bitter in the Gospel, properly speaking, as in the law; yet, that which is bitter to others, and had been bitter to the above persons, is now sweet, and which are disagreeable to the flesh; as the denial of sinful, civil, and righteous self, which the Gospel teaches; and even that which is the most contemptible to men; as the preaching of the cross, or the doctrine of salvation by a crucified Christ; the doctrines of electing grace, imputed righteousness, the satisfaction of Christ, &c. How sweet are these to the taste of a hungry soul! and even though they are attended with bitter afflictions, the reproaches, revilings, and persecutions of men; as the paschal lamb, a type of Christ, was eaten with bitter herbs. This may also be applied to the hearing of the word; where and when there is plenty of means, men grow weary of the word, sick of it, and surfeit upon it and loath it; or, however, are very curious and nice, and cannot take up with plain preaching, but must have something suited to their palate, dressed up in a very elegant manner: but when the word of the Lord is precious or rare, and where there are few opportunities of hearing it, sensible souls, that have spiritual appetites, are glad of it; and it is sweet unto them, though not so nicely dressed and though brought to them in a homely manner. (a) "calcabit", Pagninus, Montanus; "caleat", Vatablus, Junius & Tremellius, Piscator, Mercerus, Gejerus; "conculcat", Cocceius; "proculcat", Michaelis, Schultens. (b) "Jejunus stomachus raro vulgaria temnit", Horat. Sermon. l. 2. Sat. 2. (c) Epist. 123.
Tyndale Open Study Notes
27:6 Wounds from a . . . friend are from a loving rebuke (27:5). They are better than flattery (many kisses) from an enemy who intends to harm rather than help.
Proverbs 27:6
Do Not Boast about Tomorrow
5Better an open rebuke than love that is concealed. 6The wounds of a friend are faithful, but the kisses of an enemy are deceitful.
- Scripture
- Sermons
- Commentary
Gleanings From the Garden - Part 1
By Art Katz3.6K1:16:42Garden Of EdenPSA 41:9PRO 27:6MAT 7:211CO 5:6EPH 4:152TI 3:51PE 4:17In this sermon, the speaker shares a personal experience of engaging in conversations with students at a university. The speaker emphasizes the importance of engaging in discussions about ultimate questions and values. The sermon also touches on the influence of media and the need to be discerning about what we consume. The speaker highlights the prophetic dilemma of having to confront and offend, but also emphasizes the universal nature of the condition that needs to be addressed in contemporary Christendom.
Identifying the True Prophet - Part 1
By Art Katz1.9K55:50ProphetPRO 27:6ISA 1:2ISA 6:8JER 9:24MAT 6:33In this sermon, the speaker discusses the prophetic call and the role of a prophet in proclaiming God's message. He emphasizes the importance of a prophet being able to see and articulate future events that have not yet come to pass. The speaker uses the example of Isaiah in the Bible, who warned the nation of Judah and Jerusalem about their sinful ways and the impending judgment. He highlights how Isaiah's vivid descriptions and ability to communicate the urgency of the situation were a final grace from God to avoid the coming judgment. The sermon emphasizes the need for people to recognize their true spiritual condition and repent before it is too late.
We Will Reap What We Sow
By Brian Long1.3K49:30SowingPRO 27:6MAT 28:19GAL 6:7GAL 6:9JAS 5:7In this sermon, the preacher emphasizes the importance of living a disciplined life in order to stand before God without regret. He highlights the dangers of laziness and warns against neglecting prayer, fasting, preaching, and witnessing. The preacher also emphasizes the need for discipline in raising children. He uses the example of a farmer patiently waiting for the harvest as a metaphor for believers patiently waiting for the return of Jesus Christ. The sermon concludes with a reminder to endure suffering and to take the prophets and the example of Job as models of perseverance.
Should the World Love Church? (Clip)
By Shane Idleman78403:38PRO 27:6LUK 15:11JHN 16:8ROM 2:42TI 4:3HEB 4:12This sermon emphasizes the importance of not conforming worship services to fit the world's desires but rather focusing on preaching the truth that convicts and transforms hearts. It highlights the need to preach sound doctrine even when it may not be what people want to hear, as it is the difficult truths that lead to true revival and reconciliation with God.
Light, Life, and Love - Part 5
By Roy Hession74740:11LoveJOB 33:23PSA 30:5PRO 27:6MAT 6:33REV 2:4In this sermon, the preacher shares a powerful testimony of a man who was once a suicide case in a psychiatric hospital. The man had struggled with feelings of inadequacy and had lost his job multiple times. However, after rediscovering his faith in Jesus, he experienced a transformation and found life more abundant. The preacher emphasizes the importance of the church receiving messages from God before His judgment is brought upon the world. The Book of Revelation is discussed as a revelation of how the kingdom of God will be established on earth through judgment and the coming of Jesus Christ. The preacher also highlights the need for individuals to recognize their transgressions and return to their first love, just as the parents of Jesus searched for him when they thought they had lost him.
Laying Aside Every Weight
By Phil Beach Jr.52917:21Christian Life2SA 15:6PRO 27:6JOL 2:12MAT 22:37ROM 12:2HEB 12:6JAS 4:10In this sermon, the speaker begins by acknowledging a clear visitation of the Lord Jesus in their midst. He then draws a parallel to the story of Absalom, who stole the hearts of the Lord's people from King David. The speaker emphasizes the importance of giving our hearts fully to God and laying aside any sin or weight that hinders our relationship with Him. They encourage open communication within families and the need to identify and remove anything that has become an idol or a distraction from God. The sermon concludes with a prayer for humility, transformation, and the perfecting of God's work in their lives.
Is Jesus Your Friend
By Phil Beach Jr.381:02:24Friendship with JesusJesusThe Truth in LovePSA 51:10PRO 27:6ISA 57:15MAT 11:6LUK 8:21JHN 8:32JHN 15:15ROM 12:2JAS 4:41JN 1:8Phil Beach Jr. emphasizes that Jesus is our only true friend, one who tells us the truth in love, unlike earthly friends who may flatter or deceive us. He highlights the struggle we face in accepting the truth about ourselves, often preferring superficial relationships that do not challenge us. The sermon calls for a deep love for truth, urging believers to seek a genuine relationship with Jesus, which requires dying to self and embracing His words. Beach Jr. reminds us that true friendship with Jesus involves hearing and obeying His word, which can be difficult but ultimately liberating. He concludes with a plea for healing from self-love and a desire to be transformed into lovers of truth.
Prof. Finney's Letters--No. 32
By Charles Finney0ReproofChristian AccountabilityPRO 9:8PRO 27:6MAT 18:15GAL 6:1EPH 4:151TH 5:142TI 4:2HEB 3:13JAS 5:191PE 5:5Charles Finney addresses the Church about the critical distinction between censoriousness and Christian faithfulness, emphasizing that reproof is a necessary aspect of spiritual growth and accountability. He argues that many confuse the act of reproving sin with being judgmental, which can lead to detrimental consequences for the Church. Finney insists that ministers, like all Christians, must be open to correction and that failing to accept reproof reflects a proud spirit. He calls for a culture of compassionate and faithful reproof within the Church to ensure its health and integrity. Ultimately, he encourages a humble acceptance of correction, citing biblical examples to support his points.
Three Faithful Wounds
By A.W. Tozer0Spiritual GrowthThe Nature of RepentanceJOB 5:17PRO 27:6A.W. Tozer explores the concept of 'faithful wounds' in his sermon, emphasizing that true wounds come from God and are essential for spiritual growth. He reflects on the life of Julian of Norwich, who prayed for three wounds: contrition, compassion, and longing for God, demonstrating a deep desire for spiritual maturity. Tozer argues that these wounds are necessary for true repentance and compassion, as they strip away self-assurance and lead to a closer relationship with God. He illustrates this through biblical figures like Jacob and Elijah, who were transformed through their wounds. Ultimately, Tozer encourages believers to embrace these wounds as a path to deeper faith and connection with Christ.
Samuel Rutherford
By J.C. Philpot0PSA 39:3PRO 25:11PRO 27:62CO 4:18PHP 3:8J.C. Philpot reflects on Samuel Rutherford's letters, highlighting the amazing warmth and energy that emanated from his soul, the profound views on time and eternity expressed with force, his deep love for the Lord Jesus and longing for His presence, the practical and experiential admonitions filled with power and tenderness, and the pith and originality of expression that have preserved Rutherford's writings for generations.
Homily 1 on Eutropius
By St. John Chrysostom0PRO 27:6ISA 40:6HOS 6:6MAT 6:12LUK 23:34John Chrysostom delivers a sermon on Eutropius, the eunuch, Patrician, and Consul, highlighting the fleeting nature of worldly glory and the consequences of pride and betrayal. He emphasizes the importance of humility, compassion, and mercy, urging the congregation to reflect on their own actions and attitudes towards others. Chrysostom uses the example of Eutropius to illustrate the downfall of those who exalt themselves and mistreat others, ultimately leading to their own destruction. He calls for a spirit of forgiveness and kindness, both towards Eutropius and in their own lives, reminding them of the power of mercy and the need to seek God's favor through compassionate actions.
- Keil-Delitzsch
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
6 Faithful are the wounds of a friend, And overloaded [plentiful] the kisses of an enemy. The contrast to נאמנים, true, i.e., honourable and good (with the transference of the character of the person to his act), would be fraudulenta (Jerome), or נהפכות, i.e., false (Ralbag); Ewald seeks this idea from עתר, to stumble, make a false step; (Note: Thus also Schultens in the Animadversiones, which later he fancied was derived from עתר, nidor, from the meaning nidorosa, and thence virulenta.) Hitzig, from עתר = (Arab.) dadhr, whence dâdhir, perfidus, to gain from; but (1) the comparison does not lie near, since usually the Arab. t corresponds to the Heb. שׁ, and the Arab. d to the Heb. ז; (2) the Heb. עתר has already three meanings, and it is not advisable to load it with yet another meaning assumed for this passage, and elsewhere not found. The three meanings are the following: (a) to smoke, Aram. עטר, whence עתר, vapour, Eze 8:11, according to which the Venet., with Kimchi's and Parchon's Lex., translates: the kisses of an enemy συνωμίχλωνται, i.e., are fog; (b) to sacrifice, to worship, Arab. atar; according to which Aquila: ἱκετικά (as, with Grabe, it is probably to be read for ἑκούσια of the lxx); and agreeably to the Niph., but too artificially, Arama: obtained by entreaties = constrained; (c) to heap up, whence Hiph. העתיר, Eze 35:13, cf. Jer 33:6, according to which Rashi, Meri, Gesenius, Fleischer, Bertheau, and most explain, cogn. with עשׁר, whose Aram. form is עתר, for עשׁר is properly a heap of goods or treasures. (Note: Vid., regarding this word, Schlottmann in Deutsch.-Morgenl. Zeitschrift, xxiv. 665, 668.) This third meaning gives to the kisses of an enemy a natural adjective: they are too abundant, so much the more plentiful to veil over the hatred, like the kisses by means of which Judas betrayed his Lord, not merely denoted by φιλεῖν, but by καταφιλεῖν, Mat 26:49. This, then, is the contrast, that the strokes inflicted by one who truly loves us, although they tear into our flesh (פּצע, from פּצע, to split, to tear open), yet are faithful (cf. Psa 141:5); on the contrary, the enemy covers over with kisses him to whom he wishes all evil. Thus also נעתרות forms an indirect contrast to נאמנים.
John Gill Bible Commentary
The full soul loatheth an honeycomb,.... Or "tramples upon" it (a), as the word signifies, and most versions render it, expressive of contempt and abhorrence; and suits will the situation of the honeycomb, which was usually in trees and rocks in Palestine: and so might drop from thence, and be trampled upon by passengers; and especially such as are here described, whose appetites have been sated with dainties, and their stomachs heave at the most delicious food. Jarchi interprets this of one that has no desire after the doctrines of the law; and so the senses of it are not esteemed by him; whereas he that has a desire for it, even the things which come to him with bitterness and labour are sweet to him. But it may be better applied to a self-sufficient man, that is full of himself: of his own wisdom and knowledge in divine things; of his strength, and the power of his free will; of his purity, holiness, goodness, and righteousness; who loathes the Gospel, comparable to the honeycomb for its sweetness; see Pro 16:24; it being disagreeable to his taste, and as insipid as the white of an egg to him; and as being against him, which makes him out an arrant fool, blows a blast on all his goodness and goodliness, strips the creature of his righteousness, and excludes boasting; but to the hungry soul every bitter thing is sweet; that is in want of provision, has an appetite for it; anything, though ever so mean and disrelishing to others, is sweet to such an one; as was barley bread to Artaxerxes king of Persia, and country bread made of bran to Ptolemy Lagus king of Egypt, when in great distress for food (b): Seneca says (c), hunger will make bad bread fine food. And so is the Gospel, and every doctrine of it, to a sensible sinner; that is in want, and knows its wants, and has desires after spiritual things created in it; hungers and thirsts after the word and ordinances; after Christ, the bread of life; after the blessings of grace in him; particularly after the pardon of sin, and justifying righteousness and salvation by him; and after more knowledge of him, and communion with him. Now, though, here is nothing bitter in the Gospel, properly speaking, as in the law; yet, that which is bitter to others, and had been bitter to the above persons, is now sweet, and which are disagreeable to the flesh; as the denial of sinful, civil, and righteous self, which the Gospel teaches; and even that which is the most contemptible to men; as the preaching of the cross, or the doctrine of salvation by a crucified Christ; the doctrines of electing grace, imputed righteousness, the satisfaction of Christ, &c. How sweet are these to the taste of a hungry soul! and even though they are attended with bitter afflictions, the reproaches, revilings, and persecutions of men; as the paschal lamb, a type of Christ, was eaten with bitter herbs. This may also be applied to the hearing of the word; where and when there is plenty of means, men grow weary of the word, sick of it, and surfeit upon it and loath it; or, however, are very curious and nice, and cannot take up with plain preaching, but must have something suited to their palate, dressed up in a very elegant manner: but when the word of the Lord is precious or rare, and where there are few opportunities of hearing it, sensible souls, that have spiritual appetites, are glad of it; and it is sweet unto them, though not so nicely dressed and though brought to them in a homely manner. (a) "calcabit", Pagninus, Montanus; "caleat", Vatablus, Junius & Tremellius, Piscator, Mercerus, Gejerus; "conculcat", Cocceius; "proculcat", Michaelis, Schultens. (b) "Jejunus stomachus raro vulgaria temnit", Horat. Sermon. l. 2. Sat. 2. (c) Epist. 123.
Tyndale Open Study Notes
27:6 Wounds from a . . . friend are from a loving rebuke (27:5). They are better than flattery (many kisses) from an enemy who intends to harm rather than help.