Song of Solomon 1
KingCommentsSong of Solomon 1:1
A Gray Head, Patience and Self-Control
If someone has a gray head, or has gray hair. and thus wears “a crown of glory”, it is evidence that he is walking “the way of righteousness” and has walked it so far. Righteousness is rewarded with longevity (cf. Psalms 92:14; Luke 1:5-7). Again, this is the general application of this book. The general meaning of righteousness in Proverbs is that the wicked do not live long and come to an early end and that the righteous live long. But that does not mean that it applies to everyone in all cases. The grayness of a wicked elderly is no ornament, and a person may die before the first gray hairs are seen even though he has walked in the way of righteousness.
It should be the greatest concern of the elderly to remain “in the way of righteousness”. When it is seen in their old age that they have walked with God and continue to do so, their “gray head is a crown of glory” to them. Solomon says this primarily to the young. Young people are prone to see especially youthful strength as an ornamental crown, sometimes despising elders because of their physical weakness. God’s Word forbids this and demands respect for the elderly in its place (Leviticus 19:32). Those who abide by it show respect for God’s choice of righteousness over youthful strength.
But this Word is not only important for young people. For older people, it is important that they behave worthy of that “crown of glory”. Let old believers be old disciples (Acts 21:16). By doing so, they give young people reason to respect them. It is along the same lines as what is said to Timothy that he should take care that no one despises him because of his youthful age (1 Timothy 4:12). Separately, it is always appropriate for young people to treat older people with respect, even when an elderly person does not behave with dignity (Genesis 9:20-27).
Just as a gray head is superior to youthful strength (Proverbs 16:31), patience is superior to physical strength (Proverbs 16:32). Being slow to anger or patience is a characteristic of God (Exodus 34:6; Nahum 1:3) and part of the fruit of the Spirit (Galatians 5:22-23). A person is “mighty” on a particular occasion in a particular case, but “he who is slow to anger” is better, for he demonstrates this Godly characteristic not only on particular occasions, but constantly.
“He who rules his spirit”, or ‘controls’ his spirit, or controls himself, proves that he is better “than he who captures a city”. Capturing a city after a shorter or longer siege is an act involving casualties. Self-control or self-judgment does not harm anyone, but rather saves lives. It is for the blessing of others and for self-protection.
A pious man once said to the king: ‘You are the servant of my servant.’ By this he meant: ‘You are the slave of your evil inclinations, while I am the master of my evil inclinations.’ The heart is a battlefield. The evil tendencies that dwell in it are deadly enemies. For the believer, they are vanquished enemies. The point is about killing the evil tendencies as soon as they want to assert themselves (Colossians 3:5), that is, defusing them immediately in self-judgment. We do this by seeing them as judged in Christ on the cross. The true power to overcome lies in knowing our position in Christ. In Him we are more than overcomers (Romans 8:37).
Song of Solomon 1:2
Man Considers, but God Decides
This verse is about the practice of seeking Divine guidance by casting lots. What is decided by lot is ultimately the LORD’s decision. Even if unbelievers do it, He is above it. He determines the course of events. Nothing happens outside of Him, without His will. He is involved in everything and it happens according to His counsel. We see His hand in everything, a hand that directs all events with wisdom. We see that the chapter ends as it began, with a word about God’s sovereignty.
In the Old Testament, the lot was cast, among other things, to 1. arrange service in the temple (1 Chronicles 24:5; 31; 1 Chronicles 25:7-8); 2. bring the truth to light (1 Samuel 14:41); 3. to detect transgressors (Joshua 7:16); 4. cause disputes to cease (Proverbs 18:18); 5. divide the land of Canaan among the tribes (Numbers 26:55).
The last mention of the use of the lot in Scripture is in connection with the question of who was to succeed Judas Iscariot as apostle (Acts 1:26).
The Christian does not need the lot, for he has the Holy Spirit dwelling within him, Who guides him into all the truth (John 16:13). He also has at his disposal the complete Word of God in which he can learn the will of God. Thereby prayer is at his disposal. He may approach God directly as his Father to ask Him about His will.
Song of Solomon 1:4
Quietness, Inheritance and Refining
The contrast in Proverbs 17:1, rendered in a “better … than” construction, is simple and understandable. The wise man will agree that poverty with peace is better than prosperity with strife (cf. Proverbs 15:16-17). He prefers “peace”, when there is nothing more than “a dry morsel” to satisfy hunger with, to “strife” when there is an abundance of food. The “dry morsel” is bread without anything to make it easier and more palatable to swallow (cf. Rth 2:14; John 13:26).
A meager meal “and quietness with it” means that those who partake of it find satisfaction in fellowship with God and with one another. As a result, the meager meal becomes a feast. This is better than “a house full of feasting” with slaughtered animals where those who partake of it are at odds with one another. As a result, the banquet is immersed in bitterness. Abundance often brings with it a deterioration of values and standards, resulting in an increase in envy and strife.
Here it seems to be about sacrificial animals brought into the temple, God’s house, as peace offerings, some of which the offeror may eat together with others (Leviticus 3:1-17; Leviticus 7:28-34). Having disagreements while eating the peace offering is contrary to its character. On the contrary, the peace offering is an expression of unity. Such a situation occurs in the church in Corinth. The believers feel spiritually rich, but among themselves there is division. Paul admonishes them about this (1 Corinthians 11:17-34).
The saying in Proverbs 17:2 is about “a servant who acts wisely”, a servant who makes good use of all his abilities in serving his lord. Opposed to the servant’s way of doing things is the way of that lord’s son. The son lives a wicked life. His father is ashamed of this. He disinherits his son and in his place makes the servant co-heir with the brothers, meaning he adopts him as a son. This gives the servant a place above the disinherited son, resulting in his rule over the son.
It is an encouragement to all who are faithful in their work. Faithfulness is rewarded with a position of ruling and sharing in the inheritance of the family. One who serves faithfully in humility is placed above one who has a certain position but behaves unworthily in it.
The first line of Pro 17:3 makes clear the meaning of the second line of verse. Just as in “the refining pot” and “the furnace” respectively silver and gold are heated to make those precious metals purer, so the LORD tests hearts (Malachi 3:2-4; 1 Peter 1:6-7; cf. Isaiah 48:10; Zechariah 13:9). God examines every thought and motive. Those examinations and trials are always to the increase of the worth of him who is being purified.
God wants to purify by the heat of trials the hearts of His own from everything that prevents Christ from becoming visible. The God-fearing also asks God Himself to do so (Psalms 26:2). In that mind, we are able to eat the peace offering with quietness (Proverbs 17:1) and are worthy heirs (Proverbs 17:2).
Song of Solomon 1:5
Quietness, Inheritance and Refining
The contrast in Proverbs 17:1, rendered in a “better … than” construction, is simple and understandable. The wise man will agree that poverty with peace is better than prosperity with strife (cf. Proverbs 15:16-17). He prefers “peace”, when there is nothing more than “a dry morsel” to satisfy hunger with, to “strife” when there is an abundance of food. The “dry morsel” is bread without anything to make it easier and more palatable to swallow (cf. Rth 2:14; John 13:26).
A meager meal “and quietness with it” means that those who partake of it find satisfaction in fellowship with God and with one another. As a result, the meager meal becomes a feast. This is better than “a house full of feasting” with slaughtered animals where those who partake of it are at odds with one another. As a result, the banquet is immersed in bitterness. Abundance often brings with it a deterioration of values and standards, resulting in an increase in envy and strife.
Here it seems to be about sacrificial animals brought into the temple, God’s house, as peace offerings, some of which the offeror may eat together with others (Leviticus 3:1-17; Leviticus 7:28-34). Having disagreements while eating the peace offering is contrary to its character. On the contrary, the peace offering is an expression of unity. Such a situation occurs in the church in Corinth. The believers feel spiritually rich, but among themselves there is division. Paul admonishes them about this (1 Corinthians 11:17-34).
The saying in Proverbs 17:2 is about “a servant who acts wisely”, a servant who makes good use of all his abilities in serving his lord. Opposed to the servant’s way of doing things is the way of that lord’s son. The son lives a wicked life. His father is ashamed of this. He disinherits his son and in his place makes the servant co-heir with the brothers, meaning he adopts him as a son. This gives the servant a place above the disinherited son, resulting in his rule over the son.
It is an encouragement to all who are faithful in their work. Faithfulness is rewarded with a position of ruling and sharing in the inheritance of the family. One who serves faithfully in humility is placed above one who has a certain position but behaves unworthily in it.
The first line of Pro 17:3 makes clear the meaning of the second line of verse. Just as in “the refining pot” and “the furnace” respectively silver and gold are heated to make those precious metals purer, so the LORD tests hearts (Malachi 3:2-4; 1 Peter 1:6-7; cf. Isaiah 48:10; Zechariah 13:9). God examines every thought and motive. Those examinations and trials are always to the increase of the worth of him who is being purified.
God wants to purify by the heat of trials the hearts of His own from everything that prevents Christ from becoming visible. The God-fearing also asks God Himself to do so (Psalms 26:2). In that mind, we are able to eat the peace offering with quietness (Proverbs 17:1) and are worthy heirs (Proverbs 17:2).
Song of Solomon 1:6
Quietness, Inheritance and Refining
The contrast in Proverbs 17:1, rendered in a “better … than” construction, is simple and understandable. The wise man will agree that poverty with peace is better than prosperity with strife (cf. Proverbs 15:16-17). He prefers “peace”, when there is nothing more than “a dry morsel” to satisfy hunger with, to “strife” when there is an abundance of food. The “dry morsel” is bread without anything to make it easier and more palatable to swallow (cf. Rth 2:14; John 13:26).
A meager meal “and quietness with it” means that those who partake of it find satisfaction in fellowship with God and with one another. As a result, the meager meal becomes a feast. This is better than “a house full of feasting” with slaughtered animals where those who partake of it are at odds with one another. As a result, the banquet is immersed in bitterness. Abundance often brings with it a deterioration of values and standards, resulting in an increase in envy and strife.
Here it seems to be about sacrificial animals brought into the temple, God’s house, as peace offerings, some of which the offeror may eat together with others (Leviticus 3:1-17; Leviticus 7:28-34). Having disagreements while eating the peace offering is contrary to its character. On the contrary, the peace offering is an expression of unity. Such a situation occurs in the church in Corinth. The believers feel spiritually rich, but among themselves there is division. Paul admonishes them about this (1 Corinthians 11:17-34).
The saying in Proverbs 17:2 is about “a servant who acts wisely”, a servant who makes good use of all his abilities in serving his lord. Opposed to the servant’s way of doing things is the way of that lord’s son. The son lives a wicked life. His father is ashamed of this. He disinherits his son and in his place makes the servant co-heir with the brothers, meaning he adopts him as a son. This gives the servant a place above the disinherited son, resulting in his rule over the son.
It is an encouragement to all who are faithful in their work. Faithfulness is rewarded with a position of ruling and sharing in the inheritance of the family. One who serves faithfully in humility is placed above one who has a certain position but behaves unworthily in it.
The first line of Pro 17:3 makes clear the meaning of the second line of verse. Just as in “the refining pot” and “the furnace” respectively silver and gold are heated to make those precious metals purer, so the LORD tests hearts (Malachi 3:2-4; 1 Peter 1:6-7; cf. Isaiah 48:10; Zechariah 13:9). God examines every thought and motive. Those examinations and trials are always to the increase of the worth of him who is being purified.
God wants to purify by the heat of trials the hearts of His own from everything that prevents Christ from becoming visible. The God-fearing also asks God Himself to do so (Psalms 26:2). In that mind, we are able to eat the peace offering with quietness (Proverbs 17:1) and are worthy heirs (Proverbs 17:2).
Song of Solomon 1:7
Listening to Lies Leads to Mockery
“An evil-doer” and “a liar” love to listen to lies and destructive talk (Proverbs 17:4; cf. Jeremiah 5:30-31). What is at issue here is that those who listen to such talk are of the same stock as those who allow such talk to be heard. The “lips” and “tongue” mean speaking; the qualifications “wicked” and “destructive” say that such speaking causes devastation.
The people who listen to gossip are as guilty of it as those who tell it. If there were no listeners, there would be no gossip. Listeners to gossip help keep the gossip going. So it is with gossip magazines. If there were no buyers, there would be no gossip magazines. The buyers of gossip magazines are just as bad gossipers as the compilers and publishers of them.
And what about us? Do we also enjoy programs in which lies and destruction are presented as entertainment and glorified that way? If we keep watching and do not turn away, that is, turn off the program, we are the same as the people who are called evildoers and liars here.
The mocking of the poor is done because an accident has befallen him, making him poor (Proverbs 17:5). This is evident from the second line of verse. Anyone who mocks a poor person despises the latter and his own Maker and will therefore be punished. After all, man was made in His image (Genesis 1:26-27; James 3:9). The second line of verse declares that such a person “will not go unpunished”, but will be punished.
The mockery of the poor man manifests itself in gloating over the calamity that has befallen him. A person may rejoice over the misery that afflicts another. Mockery of the Maker can be seen as a derogatory remark addressed to God, with the content that He was unable to save that poor person from that calamity. In addition to God being mocked, the poor person also gets the full brunt. The mocker enjoys the fact that the poor person has fallen into misery. He rubs salt in his many wounds by telling him that he owes his poverty to himself, it is his own failure.
The Edomites gloated over the calamity that had befallen Israel. The prophet Obadiah shows that they will not be held to be innocent. God promises that He will punish the Edomites (Obadiah 1:12-16). The same is also true of Ammon (Ezekiel 25:6-7). Job said he was free from such behavior (Job 31:29). How is our reaction to calamity striking someone, especially someone we dislike?
Song of Solomon 1:8
Listening to Lies Leads to Mockery
“An evil-doer” and “a liar” love to listen to lies and destructive talk (Proverbs 17:4; cf. Jeremiah 5:30-31). What is at issue here is that those who listen to such talk are of the same stock as those who allow such talk to be heard. The “lips” and “tongue” mean speaking; the qualifications “wicked” and “destructive” say that such speaking causes devastation.
The people who listen to gossip are as guilty of it as those who tell it. If there were no listeners, there would be no gossip. Listeners to gossip help keep the gossip going. So it is with gossip magazines. If there were no buyers, there would be no gossip magazines. The buyers of gossip magazines are just as bad gossipers as the compilers and publishers of them.
And what about us? Do we also enjoy programs in which lies and destruction are presented as entertainment and glorified that way? If we keep watching and do not turn away, that is, turn off the program, we are the same as the people who are called evildoers and liars here.
The mocking of the poor is done because an accident has befallen him, making him poor (Proverbs 17:5). This is evident from the second line of verse. Anyone who mocks a poor person despises the latter and his own Maker and will therefore be punished. After all, man was made in His image (Genesis 1:26-27; James 3:9). The second line of verse declares that such a person “will not go unpunished”, but will be punished.
The mockery of the poor man manifests itself in gloating over the calamity that has befallen him. A person may rejoice over the misery that afflicts another. Mockery of the Maker can be seen as a derogatory remark addressed to God, with the content that He was unable to save that poor person from that calamity. In addition to God being mocked, the poor person also gets the full brunt. The mocker enjoys the fact that the poor person has fallen into misery. He rubs salt in his many wounds by telling him that he owes his poverty to himself, it is his own failure.
The Edomites gloated over the calamity that had befallen Israel. The prophet Obadiah shows that they will not be held to be innocent. God promises that He will punish the Edomites (Obadiah 1:12-16). The same is also true of Ammon (Ezekiel 25:6-7). Job said he was free from such behavior (Job 31:29). How is our reaction to calamity striking someone, especially someone we dislike?
Song of Solomon 1:9
Honor the Generations
It is a man’s honor when he lives so long that he sees children and grandchildren each serving their own generation in the way God wants (Psalms 128:6; Genesis 50:23; cf. Acts 13:36). When the generations appreciate and imitate each other in goodness, there is harmony. There is an emphasis on the responsibility of (grand)parents for their (grand)children. The next generation is reminded to look back to previous generations with respect.
In what is said here, the ideal situation is presented. We know that the world is full of wayward parents and unruly children who cannot look back on a happy childhood. But for each new generation lies the challenge of breaking that trend. This verse is an incentive to work on that.
Children can ensure that their children can think of them as Godly parents and their parents as Godly grandparents. The children will not be ashamed of their parents and grandparents, but rather testify gratefully that they have such a “glory”. This, in turn, may result in their children’s children walking in the way of the Lord. The line down from children and children’s children, the gender line down, is the crown of old age; the line up from parents and grandparents, the gender line up, is the glory of their children, or their descendants.
Song of Solomon 1:10
Two Things That Do Not Fit Together
The teaching of this verse is that just as we do not expect excellent utterances from the mouths of fools, we certainly do not expect a lie from a prince. When a fool speaks excellent things, it is like lipstick on a pig. Normally he vomits out the greatest folly and suddenly he lets out wonderful utterances. Then our ears do not know what they hear. When a cunning person comes with nice talk, he is up to something. His words are inconsistent with his character.
Conversely, lying lips do not belong to a prince, to a respectable person. With such a person do not belong words that harm another. By a prince, someone is meant who has a certain status and on whom one relies. To his status fits the code of honor of truthfulness and no false words. Lies simply are not fitting for him.
Song of Solomon 1:11
Bribes Bring Prosperity Everywhere
The meaning is that “a bribe” works like a magic stone by which “its owner” who uses it succeeds and prospers everywhere. “A charm” is so attractive to the one to whom its possessor presents it, that the latter cannot resist the temptation to accept the bribe and in return give what is requested. A charm emanates from it to the recipient, melting away all resistance. A bribe opens doors that would otherwise remain closed, as if a magic formula had been spoken.
The proverb demonstrates the effect of a bribe without comment. It does not recommend the use of bribes. The law clearly prohibits the taking of bribes (Exodus 23:8). What Solomon says is reality from the point of view of one who gives the bribe: this is the way it works. It is like a stone that brings good luck, a stone that has magical properties and works like a charm. It is a ‘lucky stone’.
Song of Solomon 1:12
Conceal Against Repeat
This proverb deals with the contrast between “he who conceals a transgression” and “he who repeats a matter”, by passing it on to someone else. The former promotes “love” and the latter “separates intimate friends”. Friendship requires the ability to conceal a transgression, forgive it and forget it. Failure to do so is the end of intimate friendships. Dredging up the past and continuing to speak about it has destroyed many friendships and marriages.
The true friend will bury the wrong out of love rather than launch a campaign in which he passes it on to whomever will hear it. Repeating is an activity that destroys love and trust and thereby destroys what deserves to be preserved. Concealing does not mean that a transgression is silenced or ignored, but that it is not talked about with others, that it is not passed on.
“Love covers a multitude of sins” (1 Peter 4:8). Every child of God has experienced this, because through the love of the Lord Jesus, which He demonstrated on the cross of Calvary, his sins are covered. They no longer exist before God. This does not mean that God condones them, but that He forgives and conceals them if there is repentance and conversion. The concealing of the transgression happens after confession, after which God forgives. In imitation of Him, we may act this way when someone commits a transgression against us (Ephesians 4:32; Ephesians 5:1-2).
Song of Solomon 1:13
If Discipline Does Not Work, Judgment Will Follow
Concealing a transgression (Proverbs 17:9) does not mean that the transgression is not denounced. This is done by confronting the transgressor with his transgression, rebuking him for it. “One who has understanding” will benefit from the rebuke, but the fool will not (Proverbs 17:10).
This verse contrasts one who has understanding and a fool in their response to a rebuke. One who has understanding and is humiliated by a rebuke will learn from it. But on a fool, even “a hundred blows” will make no impression. Blows comes down on his back, but it does not change his heart; he remains a fool.
The difference between one who has understanding and a fool is especially evident by the way a rebuke is responded to. The rebuke Peter received, both from the Lord Jesus and Paul (Matthew 16:23; Galatians 2:11-15), went deeply into him. It did not produce resentment, but he learned from it. But the many and fierce plagues that came upon Egypt did not change Pharaoh’s mind (Exodus 7-12). He remained a fool and perished in his folly.
“A rebellious man” (Proverbs 17:11) is completely insensitive to discipline. He lives in rebellion against God and his neighbor. As a devoted follower of the great rebel against God, the devil, he is bent on causing unrest and uproar. Nothing but “evil” stands before him; he deliberately seeks it.
This rebellious man will be sought out by “a cruel messenger” sent specifically to him for the purpose of killing him. It is a matter of cause and effect. Insurgents have no other purpose than to seek evil. As a result, retribution is sent in the form of a merciless messenger. This expression can refer to a merciless messenger sent by the king; it can also refer to storms, a disease, or an accident as God’s messenger of retribution.
Benaiah was a messenger sent out to kill the opponents of David and Solomon (1 Kings 2:13-46). A person who seeks only evil is not open to anything good. Therefore, he must be dealt with that way.
Song of Solomon 1:14
If Discipline Does Not Work, Judgment Will Follow
Concealing a transgression (Proverbs 17:9) does not mean that the transgression is not denounced. This is done by confronting the transgressor with his transgression, rebuking him for it. “One who has understanding” will benefit from the rebuke, but the fool will not (Proverbs 17:10).
This verse contrasts one who has understanding and a fool in their response to a rebuke. One who has understanding and is humiliated by a rebuke will learn from it. But on a fool, even “a hundred blows” will make no impression. Blows comes down on his back, but it does not change his heart; he remains a fool.
The difference between one who has understanding and a fool is especially evident by the way a rebuke is responded to. The rebuke Peter received, both from the Lord Jesus and Paul (Matthew 16:23; Galatians 2:11-15), went deeply into him. It did not produce resentment, but he learned from it. But the many and fierce plagues that came upon Egypt did not change Pharaoh’s mind (Exodus 7-12). He remained a fool and perished in his folly.
“A rebellious man” (Proverbs 17:11) is completely insensitive to discipline. He lives in rebellion against God and his neighbor. As a devoted follower of the great rebel against God, the devil, he is bent on causing unrest and uproar. Nothing but “evil” stands before him; he deliberately seeks it.
This rebellious man will be sought out by “a cruel messenger” sent specifically to him for the purpose of killing him. It is a matter of cause and effect. Insurgents have no other purpose than to seek evil. As a result, retribution is sent in the form of a merciless messenger. This expression can refer to a merciless messenger sent by the king; it can also refer to storms, a disease, or an accident as God’s messenger of retribution.
Benaiah was a messenger sent out to kill the opponents of David and Solomon (1 Kings 2:13-46). A person who seeks only evil is not open to anything good. Therefore, he must be dealt with that way.
Song of Solomon 1:15
Warnings Against Foolishness
It is more dangerous to meet a fool engaged in folly than “a bear robbed of her cubs” (Proverbs 17:12). Man, who is supposed to be intelligent and rational, is more dangerous in his folly than the bear acting according to its instinct (2 Samuel 17:8; Hosea 13:8a). The fool is totally blind to his folly and acts in stupid blindness. The lesson is: do not come near that bear and certainly not near a fool.
We often underestimate the enormous danger of foolishness. Folly is shutting out God. It involves taking God’s warnings as a joke, as Lot’s sons-in-law did (Genesis 19:14). This puts a person in far greater danger than any other earthly danger. From a bear you know what to expect, from a fool you often do not.
Adam is the first to whom Proverbs 17:13 fully applies. He has returned evil for all the goodness of God. Therefore evil came upon his house, that is, upon his entire posterity, which has not departed until today. Evil only departs when it is confessed. Then the reverse happens: God returns good for evil for everyone who believes.
The verse applies generally to every person who returns evil for good, including the believer, without saying whether God immediately returns evil on him or does so only later. David experienced that Saul returned evil for the good he did for him. Nabal has done the same toward David. But David himself also returned evil for good when he had Uriah killed while Uriah served him with full commitment. Therefore, evil did not depart from his house (2 Samuel 12:9-12).
Above all, the Jews returned evil for good to the Lord Jesus. We hear this when He says: “Thus they have repaid me evil for good and hatred for my love” (Psalms 109:5; Psalms 35:12). As a result, evil did not depart from the house of Judah. The Lord told His disciples – and thus He also tells us – that, just as He did, they should act the other way around: “Love your enemies, and do good” (Luke 6:35). The following exhortation applies to us in this context: “Do not be overcome by evil, but overcome evil with good” (Romans 12:21).
Song of Solomon 1:16
Warnings Against Foolishness
It is more dangerous to meet a fool engaged in folly than “a bear robbed of her cubs” (Proverbs 17:12). Man, who is supposed to be intelligent and rational, is more dangerous in his folly than the bear acting according to its instinct (2 Samuel 17:8; Hosea 13:8a). The fool is totally blind to his folly and acts in stupid blindness. The lesson is: do not come near that bear and certainly not near a fool.
We often underestimate the enormous danger of foolishness. Folly is shutting out God. It involves taking God’s warnings as a joke, as Lot’s sons-in-law did (Genesis 19:14). This puts a person in far greater danger than any other earthly danger. From a bear you know what to expect, from a fool you often do not.
Adam is the first to whom Proverbs 17:13 fully applies. He has returned evil for all the goodness of God. Therefore evil came upon his house, that is, upon his entire posterity, which has not departed until today. Evil only departs when it is confessed. Then the reverse happens: God returns good for evil for everyone who believes.
The verse applies generally to every person who returns evil for good, including the believer, without saying whether God immediately returns evil on him or does so only later. David experienced that Saul returned evil for the good he did for him. Nabal has done the same toward David. But David himself also returned evil for good when he had Uriah killed while Uriah served him with full commitment. Therefore, evil did not depart from his house (2 Samuel 12:9-12).
Above all, the Jews returned evil for good to the Lord Jesus. We hear this when He says: “Thus they have repaid me evil for good and hatred for my love” (Psalms 109:5; Psalms 35:12). As a result, evil did not depart from the house of Judah. The Lord told His disciples – and thus He also tells us – that, just as He did, they should act the other way around: “Love your enemies, and do good” (Luke 6:35). The following exhortation applies to us in this context: “Do not be overcome by evil, but overcome evil with good” (Romans 12:21).
Song of Solomon 1:17
Prevent Worse
Conflicts must be stopped before they get out of hand. That is what this proverb suggests to us. The picture is that of a small leak, for example in a dam, through which water slowly begins to flow. If action is not taken quickly, the leak will get bigger and become a large hole. The disaster of flooding that follows is incalculable. We can apply this to a strife that needs to be resolved, otherwise it may turn into a lawsuit. Going to court might mean a legal victory, but at the same time the strife becomes permanent and irreparable.
A quarrel often begins over a small matter. If one does not resolve it immediately and properly, it can grow into a war. The best thing to do is to stop it yourself and say nothing back. If both sides insist on being right, things will get out of hand. It is like a small spark that causes a huge fire if the spark is not quickly extinguished. At the beginning of the church, there was disagreement between two groups of widows. Before it turned into a real strife, the twelve apostles stopped this disagreement by a wise decision (Acts 6:1-6).