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Proverbs 28:23
Verse
Summary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
23 He that reproveth a man who is going backwards, Findeth more thanks than the flatterer. It is impossible that aj can be the suffix of אחרי; the Talmud, Tamid 28a, refers it to God; but that it signifies: after my (Solomon's) example or precedence (Aben Ezra, Ahron b. Josef, Venet., J. H. Michaelis), is untenable - such a name given by the teacher here to himself is altogether aimless. Others translate, with Jerome: Qui corripit hominem gratiam postea inveniet apud eum magis, quam ille qui per linguae blandimenta decipit, for they partly purpose to read אחרי־כן, partly to give to 'אח the meaning of postea. אחרי, Ewald says, is a notable example of an adverb. Hitzig seeks to correct this adv. as at Neh 3:30., but where, with Keil, אחרו is to be read; at Jos 2:7, where אחרי is to be erased; and at Deu 2:30, where the traditional text is accountable. This אחרי may be formed like אזי and מתי; but if it had existed, it would not be a ἅπαξ λεγ. The accentuation also, in the passage before us, does not recognise it; but it takes אחרי and אדם together, and how otherwise than that it appears, as Ibn-Jachja in his Grammar, and Immanuel (Note: Abulwald (Rikma, p. 69) also rightly explains אחרי, as a characterizing epithet, by אחרני (turned backwards).) have recognised it, to be a noun terminating in aj. It is a formation, like לפני, Kg1 6:10 (cf. Olshausen's Lehrb. p. 428f.), of the same termination as שׁדּי, חגּי, and in the later Aram.-Heb. זכּי, and the like. The variant אחרי, noticed by Heidenheim, confirms it; and the distinction between different classes of men (vid., vol. i. p. 39) which prevails in the Book of Proverbs favours it. A אדם אחרי is defined, after the manner of Jeremiah (Jer 7:24): a man who is directed backwards, and not לפנים, forwards. Not the renegade - for מוכיח, opp. מחליק לשׁון, does not lead to so strong a conception - but the retrograder is thus called in German: Rcklufige one who runs backwards or Rckwendige one who turns backwards, who turns away from the good, the right, and the true, and always departs the farther away from them (Immanuel: going backwards in his nature or his moral relations). This centrifugal direction, leading to estrangement from the fear of Jahve, or, what is the same thing, from the religion of revelation, would lead to entire ruin if unreserved and fearless denunciation did not interpose and seek to restrain it; and he who speaks (Note: Lwenstein writes מוכיח, after Metheg-Setzung, 43, not incorrectly; for the following word, although toned on the first syllable, begins with guttural having the same sound.) so truly, openly, and earnestly home to the conscience of one who is on the downward course, gains for himself thereby, on the part of him whom he has directed aright, and on the part of all who are well disposed, better thanks (and also, on the part of God, a better reward, Jam 5:19.) than he who, speaking to him, smooths his tongue to say to him who is rich, or in a high position, only that which is agreeable. Laudat adulator, sed non est verus amator. The second half of the verse consists, as often (Psa 73:8; Job 33:1; cf. Thorath Emeth, p. 51), of only two words, with Mercha Silluk.
Jamieson-Fausset-Brown Bible Commentary
(Compare Pro 9:8-9; Pro 27:5). Those benefited by reproof will love their monitors.
John Gill Bible Commentary
He that rebuketh a man,.... His friend and acquaintance, for any fault committed by him; which reproof he gives in a free and faithful manner, yet kind, tender, and affectionate. The word rendered "afterwards", which begins the next clause, according to the accents belongs to this, and is by some rendered, "he that rebuketh a man after me" (b); after my directions, according to the rules I have given; that is, after God, and by his order; or Solomon, after his example, who delivered out these sentences and instructions. The Targum so connects the word, and renders the clause, "he that rebukes a man before him;'' openly, to his thee: but rather it may be rendered "behind"; that is, as Cocceius interprets it, apart, alone, privately, and secretly, when they are by themselves; which agrees with Christ's instructions, Mat 18:15; afterwards shall find more favour than he that flattereth with the tongue; for though the reproofs given him may uneasy upon his mind at first, and may be cutting and wounding, and give him some pain, and so some dislike to the reprover; yet when he coolly considers the nature and tendency of the reproof, the manner in which it was given, and the design of it, he will love, value, and esteem his faithful friend and rebuker, more than the man that fawned upon him, and flattered him with having done that which was right and well; or, as the Targum, than he that divideth the tongue, or is doubletongued; and so the Syriac version; see Pro 27:5. (b) "post me", Montanus, Tigurine version, Baynus; so some in Vatablus and Michaelis, R. Saadiah Gaon; "ut sequatur me", Junius & Tremellius.
Matthew Henry Bible Commentary
Note, 1. Flatterers may please those for a time who, upon second thoughts, will detest and despise them. If ever they come to be convinced of the evil of those sinful courses they were flattered in, and to be ashamed of the pride and vanity which were humoured and gratified by those flatteries, they will hate the fawning flatterers as having had an ill design upon them, and the fulsome flatteries as having had an ill effect upon them and become nauseous. 2. Reprovers may displease those at first who yet afterwards, when the passion is over and the bitter physic begins to work well, will love and respect them. He that deals faithfully with his friend, in telling him of his faults, though he may put him into some heat for the present, and perhaps have hard words, instead of thanks, for his pains, yet afterwards he will not only have the comfort in his own bosom of having done his duty, but he also whom he reproved will acknowledge that it was a kindness, will entertain a high opinion of his wisdom and faithfulness, and look upon him as fit to be a friend. He that cries out against his surgeon for hurting him when he is searching his wound will yet pay him well, and thank him too, when he has cured it.
Tyndale Open Study Notes
28:23 The wise desire honest criticism of their faults so they can improve (10:17; 13:1, 10; 15:24, 31-32).
Proverbs 28:23
The Boldness of the Righteous
22A stingy man hastens after wealth and does not know that poverty awaits him. 23He who rebukes a man will later find more favor than one who flatters with his tongue.
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- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
23 He that reproveth a man who is going backwards, Findeth more thanks than the flatterer. It is impossible that aj can be the suffix of אחרי; the Talmud, Tamid 28a, refers it to God; but that it signifies: after my (Solomon's) example or precedence (Aben Ezra, Ahron b. Josef, Venet., J. H. Michaelis), is untenable - such a name given by the teacher here to himself is altogether aimless. Others translate, with Jerome: Qui corripit hominem gratiam postea inveniet apud eum magis, quam ille qui per linguae blandimenta decipit, for they partly purpose to read אחרי־כן, partly to give to 'אח the meaning of postea. אחרי, Ewald says, is a notable example of an adverb. Hitzig seeks to correct this adv. as at Neh 3:30., but where, with Keil, אחרו is to be read; at Jos 2:7, where אחרי is to be erased; and at Deu 2:30, where the traditional text is accountable. This אחרי may be formed like אזי and מתי; but if it had existed, it would not be a ἅπαξ λεγ. The accentuation also, in the passage before us, does not recognise it; but it takes אחרי and אדם together, and how otherwise than that it appears, as Ibn-Jachja in his Grammar, and Immanuel (Note: Abulwald (Rikma, p. 69) also rightly explains אחרי, as a characterizing epithet, by אחרני (turned backwards).) have recognised it, to be a noun terminating in aj. It is a formation, like לפני, Kg1 6:10 (cf. Olshausen's Lehrb. p. 428f.), of the same termination as שׁדּי, חגּי, and in the later Aram.-Heb. זכּי, and the like. The variant אחרי, noticed by Heidenheim, confirms it; and the distinction between different classes of men (vid., vol. i. p. 39) which prevails in the Book of Proverbs favours it. A אדם אחרי is defined, after the manner of Jeremiah (Jer 7:24): a man who is directed backwards, and not לפנים, forwards. Not the renegade - for מוכיח, opp. מחליק לשׁון, does not lead to so strong a conception - but the retrograder is thus called in German: Rcklufige one who runs backwards or Rckwendige one who turns backwards, who turns away from the good, the right, and the true, and always departs the farther away from them (Immanuel: going backwards in his nature or his moral relations). This centrifugal direction, leading to estrangement from the fear of Jahve, or, what is the same thing, from the religion of revelation, would lead to entire ruin if unreserved and fearless denunciation did not interpose and seek to restrain it; and he who speaks (Note: Lwenstein writes מוכיח, after Metheg-Setzung, 43, not incorrectly; for the following word, although toned on the first syllable, begins with guttural having the same sound.) so truly, openly, and earnestly home to the conscience of one who is on the downward course, gains for himself thereby, on the part of him whom he has directed aright, and on the part of all who are well disposed, better thanks (and also, on the part of God, a better reward, Jam 5:19.) than he who, speaking to him, smooths his tongue to say to him who is rich, or in a high position, only that which is agreeable. Laudat adulator, sed non est verus amator. The second half of the verse consists, as often (Psa 73:8; Job 33:1; cf. Thorath Emeth, p. 51), of only two words, with Mercha Silluk.
Jamieson-Fausset-Brown Bible Commentary
(Compare Pro 9:8-9; Pro 27:5). Those benefited by reproof will love their monitors.
John Gill Bible Commentary
He that rebuketh a man,.... His friend and acquaintance, for any fault committed by him; which reproof he gives in a free and faithful manner, yet kind, tender, and affectionate. The word rendered "afterwards", which begins the next clause, according to the accents belongs to this, and is by some rendered, "he that rebuketh a man after me" (b); after my directions, according to the rules I have given; that is, after God, and by his order; or Solomon, after his example, who delivered out these sentences and instructions. The Targum so connects the word, and renders the clause, "he that rebukes a man before him;'' openly, to his thee: but rather it may be rendered "behind"; that is, as Cocceius interprets it, apart, alone, privately, and secretly, when they are by themselves; which agrees with Christ's instructions, Mat 18:15; afterwards shall find more favour than he that flattereth with the tongue; for though the reproofs given him may uneasy upon his mind at first, and may be cutting and wounding, and give him some pain, and so some dislike to the reprover; yet when he coolly considers the nature and tendency of the reproof, the manner in which it was given, and the design of it, he will love, value, and esteem his faithful friend and rebuker, more than the man that fawned upon him, and flattered him with having done that which was right and well; or, as the Targum, than he that divideth the tongue, or is doubletongued; and so the Syriac version; see Pro 27:5. (b) "post me", Montanus, Tigurine version, Baynus; so some in Vatablus and Michaelis, R. Saadiah Gaon; "ut sequatur me", Junius & Tremellius.
Matthew Henry Bible Commentary
Note, 1. Flatterers may please those for a time who, upon second thoughts, will detest and despise them. If ever they come to be convinced of the evil of those sinful courses they were flattered in, and to be ashamed of the pride and vanity which were humoured and gratified by those flatteries, they will hate the fawning flatterers as having had an ill design upon them, and the fulsome flatteries as having had an ill effect upon them and become nauseous. 2. Reprovers may displease those at first who yet afterwards, when the passion is over and the bitter physic begins to work well, will love and respect them. He that deals faithfully with his friend, in telling him of his faults, though he may put him into some heat for the present, and perhaps have hard words, instead of thanks, for his pains, yet afterwards he will not only have the comfort in his own bosom of having done his duty, but he also whom he reproved will acknowledge that it was a kindness, will entertain a high opinion of his wisdom and faithfulness, and look upon him as fit to be a friend. He that cries out against his surgeon for hurting him when he is searching his wound will yet pay him well, and thank him too, when he has cured it.
Tyndale Open Study Notes
28:23 The wise desire honest criticism of their faults so they can improve (10:17; 13:1, 10; 15:24, 31-32).