Exegetical and Hermeneutical Commentary of Proverbs 25:1
These [are] also proverbs of Solomon, which the men of Hezekiah king of Judah copied out.
V. Fourth Collection of Proverbs. Chaps. 25 29
1. The Title. See Introd., ch. iii. p. 24.
This Title is interesting as affording a proof that a revival of literary activity accompanied the revival of religion and of national prosperity which marked the reign of Hezekiah. Hezekiah himself was a poet of no mean order (Isa 38:9 ff.); and “the men of Hezekiah” were doubtless a body of scribes engaged under the direction of the king in literary labours. But beside this, this brief title is one of those “fragments of history,” which, as Professor Sayce has shown, “have been illuminated by the progress of oriental research,” and “the importance and true significance of which can now be realised for the first time.” This Title points, he thinks, to the existence of a royal library in Jerusalem, into which these proverbs, never before edited, were now gathered and “copied out,” and similar to the libraries which are now known to have existed in the cities of Babylonia and Assyria. “The vassalage of Judah to the king of Assyria in the reign of Ahaz had necessarily led to the introduction of Assyrian culture into Jerusalem. Ahaz himself had led the way. In the court of the palace he had erected a sundial, a copy of the gnomons which had been used for centuries in the civilised kingdoms of the Euphrates and the Tigris. But the erection of the sundial was not the only sign of Assyrian influence. The most striking feature of Assyrian and Babylonian culture was the libraries, where scribes were kept constantly employed, not only in writing and compiling new books, but in copying and re-editing older ones. The ‘men of Hezekiah’ who ‘copied out’ the proverbs of Solomon performed duties exactly similar to the royal scribes in Nineveh.” ( The Higher Criticism and the Verdict of the Monuments, pp. 475, 476, 4th edition.)
copied out ] , LXX.; transtulerunt, Vulg.
Fuente: The Cambridge Bible for Schools and Colleges
A new section.
Copied out – In the sense of a transfer from oral tradition to writing.
Fuente: Albert Barnes’ Notes on the Bible
CHAPTER XXV
A new series of Solomon’s proverbs. God’s glory in mysteries.
Observations concerning kings. Avoid contentions. Opportune
speech. The faithful ambassador. Delicacies to be sparingly
used. Avoid familiarity. Amusements not grateful to a
distressed mind. Do good to your enemies. The misery of
dwelling with a scold. The necessity of moderation and
self-government.
NOTES ON CHAP. XXV
Verse 1. These are also proverbs of Solomon] In my old MS. Bible, this verse concludes the preceding chapter. It seems that the remaining part of this book contains proverbs which had been collected by the order of King Hezekiah, and were added to the preceding book as a sort of supplement, having been collected from traditionary sayings of Solomon. And as the men of Hezekiah may mean Isaiah, Shebna, and other inspired men, who lived in that time, we may consider them as of equal authority with the rest, else such men could not have united them to the sacred book. The chronological notes in the margin of this and the five following chapters denote the time when the proverbs contained in them were collected together in the reign of Hezekiah, about two hundred and seventy years after the death of Solomon.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
These, which are contained in this and the following chapters.
The men of Hezekiah; certain persons appointed by Hezekiah for that work, whether prophets, as Isaiah, Hosea, or Micah, who lived in his days, or some others, it is neither evident nor material. Most of them are political precepts, and such as in a special manner concerned Hezekiah and other princes to know, for the conduct of their house and kingdom.
Copied out; either out of other books or writings of Solomon, concerning natural or civil things, of which we read 1Ki 4:32; or out of the historical records which were then extant concerning Solomons speeches and actions in the history of the kings of Judah, which is oft mentioned in Holy Scripture.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. The character of theseproverbs sustains the title (see Introduction).
alsorefers to theformer part of the book.
copied outliterally,”transferred,” that is, from some other book to this; notgiven from memory.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
These [are] are also proverbs of Solomon,…. These that follow to the end of the book, as well as those which go before. Here begins a “third”, some say a “fourth” part of this book. The Targum and Syriac version read,
“these are also the deep proverbs of Solomon;”
and the Arabic version adds,
“the exposition of which is difficult;”
which the men Hezekiah king of Judah copied out; out of the writings of Solomon; out of his three thousand proverbs, it, nay be; or out of the public records, which contained an account of his words and deeds. Who these men were is not certain; perhaps his ministers of state, Eliakim, Sheban, and Joah; or the prophets of his time, Isaiah, Micah, and Hosea: the Targum and Syriac version call them his “friends”. Whoever they were, no doubt they were employed by Hezekiah; and which is recorded to his honour, that he was so careful to preserve such useful sayings, and annex them to those that were already collected and put together as above. This verse, it is likely, was written by one of the copiers. The proverbs begin in Pr 25:2.
Fuente: John Gill’s Exposition of the Entire Bible
1 These also are proverbs of Solomon,
Which the men of Hezekiah the king of Judah have collected.
Hezekiah, in his concern for the preservation of the national literature, is the Jewish Pisistratos, and the “men of Hezekiah” are like the collectors of the poems of Homer, who were employed by Pisistratos for that purpose. is the subject, and in Cod. 1294, and in the editions of Bomberg 1515, Hartmann 1595, Nissel, Jablonsky, Michaelis, has Dech. This title is like that of the second supplement, Pro 24:23. The form of the name , abbreviated from ( ), is not favourable to the derivation of the title from the collectors themselves. The lxx translates: (cf. Jam 3:17), , for which Aquila has , Jerome, transtulerunt . signifies, like (Arab.) nsah , , to snatch away, to take away, to transfer from another place; in later Heb.: to transcribe from one book into another, to translate from one language into another: to take from another place and place together; the Whence? remains undetermined: according to the anachronistic rendering of the Midrash , i.e., from the Apocrypha; according to Hitzig, from the mouths of the people; more correctly Euchel and others: from their scattered condition, partly oral, partly written. Vid., regarding , Zunz, in Deutsch-Morgenl. Zeitsch. xxv. 147f., and regarding the whole title, vol. i. pp. 5, 6; regarding the forms of proverbs in this second collection, vol. i. p. 17; regarding their relation to the first, and their end and aim, vol. i. pp. 25, 26. The first Collection of Proverbs is a Book for Youth, and this second a Book for the People.
Fuente: Keil & Delitzsch Commentary on the Old Testament
1 These are also proverbs of Solomon, which the men of Hezekiah king of Judah copied out.
This verse is the title of this latter collection of Solomon’s proverbs, for he sought out and set in order many proverbs, that by them he might be still teaching the people knowledge, Eccl. xii. 9. Observe, 1. The proverbs were Solomon’s, who was divinely inspired to deliver, for the use of the church, these wise and weighty sentences; we have had many, but still there are more. Yet herein Christ is greater than Solomon, for if we had all upon record that Christ said, and did, that was instructive, the world could not contain the books that would be written, John xxi. 25. 2. The publishers were Hezekiah’s servants, who, it is likely, herein acted as his servants, being appointed by him to do this good service to the church, among other good offices that he did in the law and in the commandments, 2 Chron. xxxi. 21. Whether he employed the prophets in this work, as Isaiah, Hosea, or Micah, who lived in his time, or some that were trained up in the schools of the prophets, or some of the priests and Levites, to whom we find him giving a charge concerning divine things (2 Chron. xxix. 4), or (as the Jews think) his princes and ministers of state, who were more properly called his servants, is not certain; if the work was done by Eliakim, and Joah, and Shebna, it was no diminution to their character. They copied out these proverbs from the records of Solomon’s reign, and published them as an appendix to the former edition of this book. It may be a piece of very good service to the church to publish other man’s works that have lain hidden in obscurity, perhaps a great while. Some think they culled these out of the 3000 proverbs which Solomon spoke (1 Kings iv. 32), leaving out those that were physical, and that pertained to natural philosophy, and preserving such only as were divine and moral; and in this collection some observe that special regard was had to those observations which concern kings and their administration.
| Prudential Maxims. | |
Fuente: Matthew Henry’s Whole Bible Commentary
PART V.
PROVERBS OF SOLOMON COPIED BY HEZEKIAH’S MEN
(Pro 25:1 to Pro 29:27)
Introduction
Verse 1 certifies the existence of earlier Proverbs of Solomon and affirm that those beginning here are also Proverbs of Solomon (1Ki 4:32) which were collected and copied by subjects of King Hezekiah during his reign (700 BC).
Fuente: Garner-Howes Baptist Commentary
With this chapter begins the fourth main division of this book, consisting, as its introductory words inform us, of sayings and perhaps writings of Solomon, which were placed together in their present form by men appointed to the work by King Hezekiah. Zckler remarks that while the first and larger section of the book purports to be essentially a book for youth, this is evidently a book for the people, a treasury of proverbial wisdom for kings and subjectsas is indicated by the first introductory proverb. Whether as the source from which the transfer or compilation of the following proverbs was made, we are to think simply of one book or of several books, so that the transfer would be the purely literary labour of excerpting, a transcribing or collecting by copying; or whether we have to consider as the source simply the oral transmission of ancient proverbs of wise men by the mouth of the people, must remain doubtful. It is, perhaps, most probable that both the written and the oral tradition were alike sifted for the objects of the collection. (Zckler, in Langes Commentary.)
CRITICAL NOTES.
Pro. 25:1. Copied out, rather collected. See the remarks above.
Pro. 25:2. Honour, rather glory, as in the first clause.
Pro. 25:3. The word is should be omitted; unsearchable applies equally to the three subjects of the sentence.
Pro. 25:4. The finer, rather the founder, or goldsmith.
MAIN HOMILETICS OF THE PARAGRAPH. Pro. 25:1-3
GODS MYSTERIES AND MANS RESEARCH
I. There is much connected with Gods nature and with His government that will never be revealed to man in his present state. This is in accordance with the greatness of God and the littleness of man in comparison with him. There are many things connected with God which man in his present state could not comprehend, and there are others which he might comprehend, but of which it is better he should remain in ignorance. The parent conceals many things from a child because the concealment is more consistent with a wise training than the revelation of them would be. Some of them the child could not understand, and others it is better that he should not know until he attains to riper years. When he has become a man he will admire the wisdom of his parent in thus withholding from him what he did. God, as the infinitely wise Parent and Trainer of human creatures, often doubtless conceals much from us from similar reasons, and we shall one day see that the concealment was to the glory of His gracious character. When a physician is called to treat a man whose life is hanging upon a thread, he is not expected to enter into an explanation of the nature of the remedies he uses or to give a reason for all the treatment he prescribes. Such an explanation would be unworthy of the dignity of his profession and hurtful to his patient. Concealment is often an essential and necessary part of his plan, and when the sick man is restored to health he acknowledges that it was to the glory of his healer that he kept him for a time in ignorance. God is the great Physician and Healer of human souls, and it would neither befit His majesty nor further His purposes of mercy to reveal the reasons of all He does to His fallen creatures. When they have attained to perfect moral health they will give glory to Him for all that He concealed as well as for all that He revealed.
II. But there is much that is hidden that will be revealed to the diligent seeker. If it is Gods prerogative and a part of His divine plan to conceal much from man, it is His purpose and desire to reveal much to him if he will only seek after it. How many of Gods operations in nature are full of mystery to one who only looks upon the surface of things, but how far diligent and earnest searchers have penetrated into the secret workings of the Divine wisdom in this direction. Although there is much hidden from them, still there is much that was once a mystery that is now made plain. And it is doubtless the same also in relation to Gods working in higher regionsin His dealings in providence and in His plan of redemption. Although there is much here that must remain a mystery to the human mind, he who diligently and reverently seeks to know the mind and purpose of God in relation to these things will not lose his reward.
III. While then, it is Gods prerogative to determine what He will reveal to man it is mans glory and duty to be ever seeking to know more of Gods ways and works. The third verse seems to institute a comparison between the Divine and human rulers. These latter have their state secretssometimes for arbitrary purposes and in other cases from necessity they conceal their plans until their ends are accomplished. If the government is a despotic one this secrecy is to be feared and deprecated; if, on the other hand, the ruler or rulers are merciful and just their subjects may safely trust them when their plans of action are for a time hidden. But however it may be with human kings, there is no questioning the right of the King of Kings to hide what He pleases from His creatures, and no reason for His creatures to doubt either His wisdom or His love in so doing. But man has a duty to perform in relation to this concealment. His Maker and his Ruler does not desire to see him sit down in indolent indifference, making no effort to penetrate the secrets of the world around him, or to apprehend in some degree some of the deep things of Gods unsearchable dealings. (Rom. 11:33). The veil seems to have been cast over some of these problems for the very purpose of stimulating man to search and to test the depth of his interest in them. While, then, the pursuit of knowledge of any kind is good, there is none so elevating, none that brings so rich a reward, and none that man is so bound to follow after, as the knowledge of God in His works of creation, and providence, and redemption. Solomon, as the greatest monarch of his day, counted this his first duty and his highest glory, and there have been many uncrowned kings in all ages of the world who have set this before them as the aim and end of their life, and in so doing have set a diadem upon their own brows and have won the homage and love of multitudes of their race.
OUTLINES AND SUGGESTIVE COMMENTS
Pro. 25:1-2. It was a good saying of a pious divine, Lord preserve us from a comprehensible God. It is our duty to venerate and wonder, and not to pry with curious eyes into the secrets of God. The history of the fall is an everlasting warning to the sons of Adam to prefer the tree of life to the tree of knowledge.Lawson.
1. Taking it in contrast with the latter part of the versebut the honour of kings is to search out a matter,there is implied the idea that the Divine knowledge is universal, perfect, and free from everything of the nature of inquiry, investigation, effort, in the acquisition. His acquaintance with all things is, in the strictest sense, intuitive, and, in the strictest sense, complete. He requires no searching out in order to discover anything; nor is it possible to make any addition to His knowledge. The past, the present, and the future are alike before His all-comprehensive mind. He sees all the present. He remembers all the past. He foresees all the future. His knowledge is light without any darkness at all; and it is light that is equally clear through the immensity of the universe, and through all time and all eternity!
2. The language implies Gods entire independence and supremacy, as a part of His glory. He giveth not account of any of his matters, further than, in sovereignty, He sees meet to do. He conceals when He pleases. He discloses when He pleases:Who hath known the mind of the Lord? or who hath been His counsellor? and who can demand the disclosure of any one of the secrets of the infinite and independent Mind?
3. The impenetrable depth of His counsels is a part of Gods glory. His judgments are a great deep. What line of created wisdom can fathom them?
Not angels, that stand round his throne,
Can search His secret will!
Canst thou, by searching, find out God? canst thou find out the Almighty unto perfection? It is high as heaven; what canst thou do? deeper than hell; what canst thou know? The measure thereof is longer than the earth, and broader than the sea. O the depth of the riches, and wisdom, and knowledge of God! how unsearchable are His judgments, and His ways past finding out! This is fitted to inspire us, His intelligent creatures, with reverence and godly fear. In the sovereign secresy, the unapproachable reservation, the unfathomable mysteriousness of the Divine counselsin the very requirement that we humbly how, in adoring submission, where we cannot comprehend, without asking a question, or urging a further disclosure:in all this, there is something that gives the Creator His proper place. There is in it a sacredness, an awfulness, that makes us feel, as we ought to do, our infinite distance. This is Gods glory.Wardlaw.
Pro. 25:3. There is no searching the height or the depth of the Kings heart, any more than the height of heaven, or the depth of the earth, (which in those unastronomic days meant blankly not at all). Give God a universe to rule; and what He must do in that great compass, as a King, is quite unsearchable.Miller.
For Homiletics of Pro. 25:4-5 see on chap. Pro. 20:26; Pro. 20:28, page 596.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
CHAPTER 25
TEXT Pro. 25:1-10
1.
These also are proverbs of Solomon, which the men of
Hezekiah king of Judah copied out.
2.
It is the glory of God to conceal a thing;
But the glory of kings is to search out a matter.
3.
As the heavens for height, and the earth for depth,
So the heart of kings is unsearchable,
4.
Take away the dross from the silver,
And there cometh forth a vessel for the refiner:
5.
Take away the wicked from before the king,
And his throne shall be established in righteousness.
6.
Put not thyself forward in the presence of the king,
And stand not in the place of great men:
7.
For better is it that it be said unto thee, Come up hither,
Than that thou shouldest be put lower in the presence of the prince,
Whom thine eyes have seen.
8.
Go not forth hastily to strive,
Lest thou know not what to do in the end thereof,
When thy neighbor hath put thee to shame.
9.
Debate thy cause with thy neighbor himself,
And disclose not the secret of another;
10.
Lest he that heareth it revile thee,
And thine infamy turn not away.
STUDY QUESTIONS OVER 25:1-10
1.
Why would Hezekiah take a particular interest in Solomons proverbs (Pro. 25:1)?
2.
How long after Solomon did Hezekiah live (Pro. 25:1)?
3.
Why is it a glory to God to conceal a matter (Pro. 25:2)?
4.
What kind of things did kings search out (Pro. 25:2)?
5.
What kind of proverbs is Hezekiah interested in so far (Pro. 25:3)?
6.
What is dross (Pro. 25:4)?
7.
Is there a connection between Pro. 25:5 and Pro. 25:4?
8.
Why should one not put himself forward in the presence of a king (Pro. 25:6)?
9.
What teaching of Jesus is Pro. 25:7 like?
10.
What does Proverbs say about one who is hasty of spirit (Pro. 25:8)?
11.
What did Jesus say that is similar to Pro. 25:9?
12.
Who is the he of Pro. 25:10?
13.
What does Infamy mean (Pro. 25:10)?
PARAPHRASE OF 25:1-10
1.
These proverbs of Solomon were discovered and copied by the aides of King Solomon of Judah:
2, 3.
It is Gods privilege to conceal things, and the kings privilege to discover and invent. You cannot understand the height of heaven, the size of the earth or all that goes on in the kings mind!
4, 5.
When you remove dross from silver, you have sterling ready for the silversmith. When you remove corrupt men from the kings court, his reign will be just and fair.
6, 7.
Dont demand an audience with the king as though you were some powerful prince. It is better to wait for an invitation rather than to be sent back to the end of the line, publicly disgraced!
8, 9, 10.
Dont be hot-headed and rush to court! You may start something you cant finish and go down before your neighbor in shameful defeat. So discuss the matter with him privately. Dont tell anyone else, lest he accuse you of slander and you cant withdraw what you said.
COMMENTS ON 25:1-10
Pro. 25:1. Hezekiah was one of the best kings Judah had (2Ki. 18:5-6). 1Ki. 4:32 says that Solomon spake 3,000 proverbs. Since there are not 3,000 in the book of Proverbs, Hezekiahs scribes (under his direction and by inspiration of Godsince their work is included in the Old Testament that the Jews and Jesus accepted) copied the many good sayings found in chapters 2529. This forms one of several appendixes to this book; other appendixes: Pro. 24:23-34; Pro. 30:1-33; Pro. 31:1-31. Hezekiah lived around 270 years after the death of Solomon. The prophet Isaiah was a contemporary of Hezekiah (2Ki. 19:1-2), and he may have headed the project. If so, we can see why the material would be included in the Scriptures.
Pro. 25:2. This is the first of several verses concerning kings, a subject that held unusual fascination for King Hezekiah, especially since Solomon was looked upon as such a great king. A king busies himself searching out a matter, looking into many things, finding out what there is to find out; he is a human being and must if he is going to know, and he can because he has the men and the money of the kingdom at his disposal. But God doesnt have to search things out: He knows all about everything. While He has revealed many things to man in His Word, there is far more than He has reserved to Himself. Deu. 29:29 refers to this revealing and concealing; The secret things belong unto Jehovah our God; but the things that are revealed belong unto us and to our children for ever.
Pro. 25:3. Pulpit Commentary: As you can never rise to the illimitable height of the heavens, as you can never penetrate to the immeasurable depth of the earth, so you can never fathom the heart of a king, can never find out what he really thinks. David was one who often surprised people with his pattern of thinking: 2Sa. 1:1-16; 2Sa. 12:18-23; 2Sa. 16:5-12; 2Sa. 19:1-6; etc.
Pro. 25:4. Raw silver had to be refined to discard its alloy and impurities. When this dross was taken away, it was then ready to be made into a beautiful vessel.
Pro. 25:5. The language of this verse shows that it is the application of Pro. 25:4s illustration: the wicked men of a kings court are the dross that must be removed if that kings throne is to be established, for the throne is established by righteousness (Pro. 16:12). Oh, that our rulers today believed this and followed it! Ours would indeed be the ideal society to live insuch as they all seem to envision, talk about, and promise when they are running for office.
Pro. 25:6. A king is not one to presume upon. To force oneself upon a king is like a girl throwing herself at some boy. Just as she is out of order and becomes obnoxious to the boy whose favor she seeks, so will one defeat that which he seeks by trying to make himself too noticeable to the king, who will be smart enough to see what he is doing and who will not respect him for it.
Pro. 25:7. Once when Jesus was a guest in a Pharisees house, He noticed how they clamored among themselves for the chief locations at the tables, and He said precisely the same thing: When thou art bidden of any man to a marriage feast, sit not down in the chief seat; lest haply a more honorable man than thou be bidden of him, and he that bade thee and him shall come and say to thee, Give this man place; and then thou shalt begin with shame to take the lowest place. But when thou art bidden, go and sit down in the lowest place; that when he that hath bidden thee cometh, he may say to thee, Friend, go up higher (Luk. 14:8-10).
Pro. 25:8. Our saying, Think before you speak, is here applied to our actions. The verse appears to be describing a man with more temper than judgment; that is, he triggers a situation that overcomes him instead of the other person as he had planned. Often fiery hearts lack cool heads to know what to do after the wheels of trouble have been set in motion. The time to control strife is before it begins, as Pro. 17:14 observes: The beginning of strife is as when one letteth out water: Therefore leave off contention before there is quarrelling.
Pro. 25:9. Wisdom would dictate that if there is a serious matter to be taken up with a neighbor, you should discuss it with him alone instead of talking about it to everybody else. Two people can often settle a difference between them, but if you involve several people and he does too, the probability of getting the matter settled becomes more and more remote. Jesus taught the same thing: If thy brother sin against thee, go, show him his fault between thee and him alone: if he hear thee, thou hast gained thy brother (Mat. 18:15).
Pro. 25:10. If you talk over with others things that should remain secret between you and your neighbor, you will no longer be trusted by people; you have destroyed their confidence in you, and they will tell what you have done. And confidence destroyed is hard to be regained. Thine infamy turn not away. One of the best sets of instructions in the Bible is in Jas. 1:19 : Let every man be swift to hear, slow to speak, slow to wrath.
TEST QUESTIONS OVER 25:1-10
1.
What prophet was closely associated with King Hezekiah and may have headed the project of copying more of Solomons proverbs for this book (Pro. 25:1)?
2.
Altogether how many proverbs did Solomon speak (Pro. 25:1)?
3.
Comment upon Pro. 25:2.
4.
What king was used in the comments to illustrate Pro. 25:3?
5.
Before one makes a silver vessel, what must he first do with the raw material (Pro. 25:4)?
6.
What does Pro. 25:6 show the dross mentioned in Pro. 25:5 to represent?
7.
What is wrong with forcing ones presence upon a king (Pro. 25:6)?
8.
What is liable to happen if one exalts himself in the presence of a king (Pro. 25:6)?
9.
What often happens to people who rush into strife (Pro. 25:8)?
10.
If one has a just grievance with a neighbor, what important instruction is found in Pro. 25:9?
11.
What will happen to you if you are known for revealing information that should be kept secret (Pro. 25:9-10).
Fuente: College Press Bible Study Textbook Series
XXV.
7.
THE THIRD GREAT DIVISION OF THE BOOK; ANOTHER COLLECTION OF SOLOMONIC PROVERBS, CHIEFLY PARABOLIC IN CHARACTER (Proverbs 25-29).
(1) These are also proverbs of Solomon, which the men of Hezekiah copied out.To this time they had existed, it may be, partly by oral tradition, partly in writing, but now Hezekiah, in his anxiety to preserve these sacred memorials of the past, had them copied out and formed into one collection. To his care we probably also owe the compilation of Books II. (Psalms 42-72) and III. (73-89) of the Psalter, in the former of which are included several psalms of Davids which had not found a place in Book I., though this last-named book consists almost, if not entirely, of psalms ascribed to him. In the same manner the present book (Proverbs 25-29) contains proverbs of Solomon which apparently were not known to the compiler of the previous collection.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
1. These are also proverbs of Solomon, which the men of Hezekiah king of Judah copied out This is the title of this section. The Geneva Bible reads: “These are also PARABLES of Solomon which the men of Hezekiah copied out.”
Fuente: Whedon’s Commentary on the Old and New Testaments
A Collection Of Solomon’s Proverbs ( Pro 10:1 to Pro 29:27 ).
Solomon’s presentation of The Book of Proverbs has followed the pattern of much Wisdom literature. This commenced with the initial heading detailing the details of the author and his purpose in writing (Pro 1:1-7), continued with a Prologue which laid the foundation for what was to follow (Pro 1:8 to Pro 9:18), and was then followed by the body of the work introduced by one or more subheadings. In Solomon’s case this main body comprises Pro 10:1 to Pro 29:27. It is usually divided up into four parts:
1) Proverbs of Solomon (Pro 10:1 to Pro 22:16), introduced by a subheading ‘The Proverbs Of Solomon’. This may possibly be divided into two sections, Pro 10:1 to Pro 15:21, and Pro 15:22 to Pro 22:16.
2) Words of the Wise (Pro 22:17 to Pro 24:22), introduced by an exhortation to hear the words of the wise. This is in a form comparable with exhortations in the Prologue, but there is no subheading in the text as we have it. It may rather therefore be seen as a third section of The Proverbs of Solomon, but with unusual characteristics.
3) Further Sayings of the Wise (Pro 24:23-34), introduced by the subheading, ‘these also are of the wise’.
4) Proverbs of Solomon copied out by the ‘Men of Hezekiah, King of Judah’ (Pro 25:1 to Pro 29:27), introduced by a specific heading.
The inclusion of the words of the wise within two sets of proverbs of Solomon, the first time without a subheading, suggests that we are to see the words of the wise and the sayings of the wise as also from Solomon, but based in each case more specifically on collections of Wisdom sayings known to him, which he himself, or his Scribes, had taken and altered up in order to conform them to his requirements thus making them finally his work. That does not necessarily mean that his proverbs in section 1 (Pro 10:1 to Pro 22:16) were not based on other material. He would have obtained his material from many sources. But once again we are to see them as presented after alteration by his hand.
We should note, for example, the continual references to YHWH that occur throughout the text. Whatever material Solomon may have appropriated, he refashioned it in order to make it the wisdom of the God of Israel, of YHWH their covenant God. This approach of taking what was written by others and refashioning it, while at the same time introducing further ideas of his own, may be seen as following the pattern of modern scholars, each of whom takes the works of others, and then reinterprets them in his own words, whilst adding to them on the basis of his own thinking. The final product is then seen as their own thinking, aided by others. The only difference is that Solomon would have been far more willing to copy down word for word what others had said and written without giving acknowledgement.
Having said that we must not assume that Solomon simply copied them down unthinkingly. As the Prologue has made clear, he did not see himself as presenting some general form of Wisdom teaching. He saw what he wrote down as given by YHWH, and as being in the words of YHWH (Pro 2:6). And he saw it as based on YHWH’s eternal wisdom, His wisdom which had also been involved in the creation of heaven and earth (Pro 3:19-20; Pro 8:22-31). Thus he wants us to recognise that what now follows is not a series of general wisdom statements, but is a miscellany revealing the wisdom of YHWH, the wisdom that leads men into the paths of life.
Fuente: Commentary Series on the Bible by Peter Pett
Pro 25:1 Introduction Pro 25:1 serves as an introduction to the section of material found in Pro 25:1 to Pro 29:27.
Pro 25:1 These are also proverbs of Solomon, which the men of Hezekiah king of Judah copied out.
Pro 25:1
Pro 25:1 “These are also proverbs of Solomon” Comments – We have the same Hebrew phrase ( ) is used in Pro 25:1 and Pro 1:1, which means “the proverbs of Solomon.”
Pro 25:1 “which the men of Hezekiah king of Judah copied out” Comments – King Hezekiah was the fourteenth king of Judah, reigning from c. 715 to c. 690 B.C. He was one of the greatest kings of David’s royal lineage. We know from 2Ch 29:30 that Hezekiah restored Temple worship, which included the words of the book of Psalms (2Ch 29:30). According to 2Ch 30:22 he also restored the teaching of the Word of God by the Levites, which certainly must have included the book of Proverbs, which is supported by the statement in Pro 25:1. Therefore, we see the need for the writings of Proverbs to be copied and taught to the people under Hezekiah. Most likely, these ancient writings were stored in the Temple. It was likely that the king delegated the job of copying out these additional proverbs to the men mentioned in 2Ki 18:18, who were Eliakim, Shebna the scribe, and Joah the recorded, and perhaps Isaiah the prophet, as one Jewish tradition suggests. [134]
[134] W. J. Deane, S. T. Taylor-Taswell, Walter F. Adeney, T. Whitelaw, R. A. Redford, and B. C. Caffin , Proverbs, Ecclesiastes, Song of Solomon, in The Pulpit Commentary, vol. 9, eds. H. D. M. Spence and Joseph Exell (Grand Rapids, MI: Wm. B. Eerdmans Pub. Co., 1950), in Ages Digital Library, v. 1.0 [CD-ROM] (Rio, WI: Ages Software, Inc., 2001), “Introduction.”
2Ch 29:30, “Moreover Hezekiah the king and the princes commanded the Levites to sing praise unto the LORD with the words of David, and of Asaph the seer. And they sang praises with gladness, and they bowed their heads and worshipped.”
2Ch 30:22, “And Hezekiah spake comfortably unto all the Levites that taught the good knowledge of the LORD: and they did eat throughout the feast seven days, offering peace offerings, and making confession to the LORD God of their fathers.”
2Ki 18:18, “And when they had called to the king, there came out to them Eliakim the son of Hilkiah, which was over the household, and Shebna the scribe, and Joah the son of Asaph the recorder.”
Fuente: Everett’s Study Notes on the Holy Scriptures
Justification: The Journey to a Place of Rest ( Pro 10:1 to Pro 29:27 ) In Proverbs 10-29 we find a new emphasis regarding our spiritual journey in life. We have heard the call of wisdom in the first nine chapters. Now we have to make the choice to follow the path of wisdom, or the path of the fool. It is our decision to pursue wisdom that will justify us before God. Thus, the underlying theme of Proverbs 10-29 is our justification before God the Father, while the final chapter brings us to a place of rest, which is the destination for man’s spiritual journey in life.
Throughout Proverbs 10-29 we encounter hundreds of individual proverbs that appear to have no organized arrangement in which they are presented us. This is because in the journey of life, our encounters with the wise man and the fool appear to come in the same random order. However, God has placed all things in His divine order. When we read individual proverbs, they appear to be randomly assembled, but if we will step back and look at them as a whole or in groups, we can see an order. These proverbs are clearly grouped together by themes, such as a pure heart, the tongue, a long life, and wealth. In the same way, the circumstances that we face in our daily lives appear to have no particular order. We see very little of God’s hand in our lives in a single day, but when we step back and look as our lives over the months or years, we very clearly see God’s sovereign hand at working in our lives. We recognize that He is divinely orchestrating His purpose and plan for our lives. This is the way that the verses in the book of Proverbs are arranged.
We have seen that Proverbs 1-9, about one third of the book, is man’s call to follow the path of wisdom. Thus, about one third of the book of Proverbs is an introduction, or a preparation, for the rest of this book. Why is that so? We know that Solomon was chosen to be the successor to the throne at his birth. Therefore, he received many years of training under King David for this great task. Even today, we spent the first twenty years of our lives going to school and training for a profession, which is about one third of our lives. We spend the next two thirds of our lives building upon these twenty years of preparation. In our lives, we spend the first twenty years in preparation, the next twenty years sowing, and the last twenty years reaping what we have sown. This is why these years seem to be turning points in many people’s lives. This was the pattern in King Solomon’s life of preparation and growing in wisdom, and this is the pattern found in the book of Proverbs. It is important to note that a season of preparation is something that God has designed and instituted in the human life. He created every human being with the capacity to be shaped and molded through a training process. We often use the term “brainwashing” in a negative sense to refer to a person who has been programmed to think in a negative way; but proper training also reprograms the mind and prepares an individual for the tasks of life. Our human make-up of the spirit, soul, and body were designed to receive training before practical application and abundant living can be achieved.
Although we will study these proverbs, we will find ourselves falling short of fulfilling them in our everyday lives. None of us has walked flawlessly in obedience to any single proverb. Therefore, each individual proverb reveals God’s standard of righteousness, pointing us to Jesus, who alone fulfilled this divine standard in our behalf. In this sense, this collection of proverbs is a collection of redemptive proverbs, revealing our need for a Redeemer, who alone fulfilled every proverb.
Outline Here is a proposed outline:
1. Justification: Solomon’s First Collection Pro 10:1 to Pro 22:16
2. Divine Service: Sayings of the Wise Pro 22:17 to Pro 24:34
3. Perseverance: Solomon’s Second Collection by Hezekiah Pro 25:1 to Pro 29:27
Fuente: Everett’s Study Notes on the Holy Scriptures
Perseverance: Solomon’s Second Collection of Proverbs (126 Sayings) – Proverbs 25-29 are often called Solomon’s Second Collection of Proverbs. When we enter into chapters 25 and 29, we begin to notice a number of proverbs that deal with leaders of a nation. We now must learn that our actions ultimately affect our nation. We often find the underlying them of a section in its opening verses; and this is the case with this division in Proverbs. Pro 25:2-7 reveal how the king decrees by divine oracles (Pro 25:2-3), so that he might establish righteousness (Pro 25:4-5), so that everyone will walk humbly before the king and his decrees (Pro 25:6-7). Therefore, the proverbs in 25-29 are emphasizing how a king establishes justice in the land. Perhaps Solomon gathered this second group of proverbs separately from his first collection because he used them in specifically to establish righteousness and order in the land of Israel. This may the reason that many proverbs in this collection refer to rulers of a land (Pro 25:2-7; Pro 25:15; Pro 27:23-27; Pro 28:2; Pro 28:15-16; Pro 29:2; Pro 29:4; Pro 29:12; Pro 29:14; Pro 29:26). In fact, this collection of proverbs closes with two verses stating this very theme of how a king’s righteous judgment establishes the land (Pro 29:4; Pro 29:14).
The signposts found in the sayings of the wise (Pro 22:17 to Pro 24:34) and in Solomon’s second collection (25-29) tell us to continue in the fear of the Lord, to honor those in authority over us, and this will bring happiness into our lives as we continue on this journey. Note:
Pro 23:17, “Let not thine heart envy sinners: but be thou in the fear of the LORD all the day long.”
Pro 24:21, “My son, fear thou the LORD and the king: and meddle not with them that are given to change:”
Pro 28:14, “Happy is the man that feareth alway : but he that hardeneth his heart shall fall into mischief.”
Regarding the relationship of Proverbs 25-29 to our spiritual journey, we can group these proverbs under the phase called perseverance of the saints, in which God’s children have entered their divine calling and are in the process of fulfilling it in order to reach the final stage of glorification. The theme of leadership and the establishment of justice reveal our purpose for this season in our lives. God has put us on this path in order to establish righteousness in the land.
1. Proverbs About Relationships with Others Pro 25:1 to Pro 26:28
2. Proverbs About Misc. Activities Pro 27:1 to Pro 29:27
Characteristics of the Passage – A number of the proverbs found in the Solomon’s first collection (Pro 10:1 to Pro 22:16) are repeated in this section of Solomon’s second collection (Pro 25:1 to Pro 29:27). The opening verse of this section tells us that these proverbs were copied out by Hezekiah about 250 years after Solomon wrote them. Perhaps Hezekiah’s men were unwilling to delete anything they found repeated in the second collection out of holy reverence for what they now considered divine Scriptures.
Many scholars observe differences between the characteristics and content of this second collection of proverbs and the first collection. They mention a number of examples: (1) Grammar – Some scholars suggest the first collection repeatedly uses several phrases that are not found in the second collection, such as “fountain of life (two times),” “tree of life (four times),” “snares of death (two times),” “hand in hand (two times),” and “shall not be unpunished (five times).” All agree that this does not provide a strong argument to suggest different authorships and dates between the two collections. (2) Content – Other scholars use the climate of the monarchy described within the two collections to conclude that they were written in different periods of Israel’s history. For example, during the time of Solomon, the political climate was one of peace and righteousness. Thus, we see within the first collection words that support the monarchy:
Pro 14:28, “In the multitude of people is the king’s honour: but in the want of people is the destruction of the prince.”
Pro 16:12, “It is an abomination to kings to commit wickedness: for the throne is established by righteousness.”
Pro 16:13, “Righteous lips are the delight of kings; and they love him that speaketh right.”
Pro 16:15, “In the light of the king’s countenance is life; and his favour is as a cloud of the latter rain.”
Pro 20:28, “Mercy and truth preserve the king: and his throne is upholden by mercy.”
A contrast can be made in the second collection, where we find descriptions of people who have been oppression by the king:
Pro 25:5, “Take away the wicked from before the king, and his throne shall be established in righteousness.”
Pro 28:2, “For the transgression of a land many are the princes thereof: but by a man of understanding and knowledge the state thereof shall be prolonged.”
Pro 28:15, “As a roaring lion, and a ranging bear; so is a wicked ruler over the poor people.”
Pro 28:16, “The prince that wanteth understanding is also a great oppressor: but he that hateth covetousness shall prolong his days.”
Pro 29:2, “When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn.”
Pro 29:4, “The king by judgment establisheth the land: but he that receiveth gifts overthroweth it.”
Pro 29:12, “If a ruler hearken to lies, all his servants are wicked.”
Such verses about political oppression are missing in the first collection. They bring new and fresh insight into the failures of a monarchy system. Scholars suggest that this indicates a later date of writing than the first collection. However, as interesting as these suggestions appear, neither of the two gives strong enough support to conclude that there was more than one author of the first and second collections of proverbs. [132]
[132] W. J. Deane, S. T. Teylor-Taswell, and W. F. Adeney, Proverbs, in The Pulpit Commentary, e Eds.H. D. M. Spence and Joseph S. Excell (New York: Funk and Wagnalis Company, n.d.), x, xvi.
The Structure of the Passage – Nelson’s Teaching Outlines of the Bible groups the verses found in chapters 25-26 into subject matter related to various aspects of our relationships with people in society. [133] I have followed these sections with different titles.
[133] Nelson’s Teaching Outlines of the Bible (Thomas Nelson: Nashville: Thomas Nelson, c1986, 1997).
1. Introduction Pro 25:1
2. Wisdom in Dealing with Leaders Pro 25:2-7
3. Wisdom in Dealing with Relationships Pro 25:8-20
4. Wisdom in Dealing with Adversity Pro 25:21-24
5. Wisdom Regarding Self-Discipline Pro 25:25-28
6. Wisdom in Dealing with the Foolish Pro 26:1-12
7. Wisdom in Dealing with the Sluggard Pro 26:13-16
8. Wisdom in Dealing with the Liar Pro 26:17-28
The fact that Hezekiah grouped the proverbs in chapters 25-26 according to subject matter implies that he may have studied the proverbs of Solomon by topic as we often do today.
In addition, our relationships with those in our society help us to see the underlying theme of perseverance, knowing that the way we manage our relationships with others determines whether or not we are continuing in the path of wisdom by walking in love with others.
Fuente: Everett’s Study Notes on the Holy Scriptures
True Wisdom the Highest Good of Kings and Subjects.
v. 1. These are also proverbs of Solomon, v. 2. It is the glory of God to conceal a thing, v. 3. The heaven for height, v. 4. Take away the dross from the silver, v. 5. Take away the wicked from before the king, v. 6. Put not forth thyself in the presence of the king, v. 7. for better it is that It be said unto thee, Come up hither, v. 8. Go not forth hastily to strive, v. 9. Debate thy cause with thy neighbor himself, v. 10. lest he that heareth it put thee to shame, v. 11. A word fitly spoken, v. 12. As an earring of gold and an ornament of fine gold, v. 13. As the cold of snow in the time of harvest, v. 14. Whoso boasteth himself of a false gift, v. 15. By long forbearing is a prince, v. 16. Hast thou found honey? Eat so much as is sufficient for thee, v. 17. Withdraw thy foot from thy neighbor’s house, v. 18. A man that beareth false witness against his neighbor is a maul and a sword and a sharp arrow, v. 19. Confidence in an unfaithful man, v. 20. As he that taketh away a garment in cold weather, v. 21. If thine enemy be hungry, give him bread to eat, v. 22. for thou shalt heap coals of fire upon his head, v. 23. The north wind driveth away rain, v. 24. It is better to dwell in the corner of the housetop than with a brawling woman and in a wide house. v. 25. As cold waters to a thirsty soul, v. 26. A righteous man falling down before the wicked, v. 27. It is not good to eat much honey, v. 28. He that hath no rule over his own spirit,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
Verse 1-29:27
Part VI. SECOND GREAT COLLECTION OF SOLOMONIC PROVERBS, gathered by “the men of Hezekiah,” in which wisdom is set forth as the greatest blessing to the king and his subjects.
Pro 25:1
The superscription: These are also proverbs of Solomon, which the men of Hezekiah King of Judah copied out. The word “also” implies that a previous collection was known to the compiler of the present bookprobably the one which we have in Pr 10-22:16, of which nine proverbs are inserted here. But there was still a large number of proverbial sayings attributed to Solomon, and preserved partly by oral tradition and partly in writing, which it was advisable to collect and secure before they were lost. The zeal of Hezekiah took this in hand. He was not, as far as we know, an author himself, but he evidently felt a warm interest in literature, and “the men of Hezekiah,” not mentioned elsewhere, must have been his counsellors and scholars, to whom was entrusted the duty of gathering together into a volume the scattered sayings of the wise king. Among those contemporaries, doubtless, Isaiah was eminent, and it is not improbable that Shebna the scribe and Josh the chronicler were members of the learned fraternity (2Ki 18:18). The verb rightly translated “copied out” (athak) means, properly, “to remove,” “to transfer” from one place to another (transtulerunt, Vulgate); hence it signifies here to copy into a book words taken from other writings or people’s mouths. The sayings thus collected, whether truly Solomon’s or not, were extant under his name, and were regarded as worthy of his reputation for wisdom. The title is given in the Septuagint, thus: . What is meant by is uncertain. It has been translated “impossible to distinguish,” equivalent to “miscellaneous;” “beyond doubt,” equivalent to “genuine,” “hard to interpret,” as in Polyb; 15.12, 9. St. James (Jas 3:17) applies the term to wisdom, but the interpreters there are not agreed as to the meaning, it being rendered “without partiality,” “without variance,” “without doubtfulness,” etc. It seems best to take the word as used by the LXX. to signify “mixed,” or “miscellaneous.”
Pro 25:2-7
Proverbs concerning kings.
Pro 25:2
It is the glory of God to conceal a thing. That which is the chief glory of God is his mysteriousness, the unfathomable character of his nature and attributes and doings. The more we search into these matters, the more complete we find our ignorance to be; finite faculties are utterly unable to comprehend the infinite; they can embrace merely what God chooses to reveal. “Secret things belong unto the Lord our God” (Deu 29:29), and the great prophet, favoured with Divine revelations, can only confess, “Verily, thou art a God that hidest thyself” Isa 45:15; comp Ecc 8:17; Rom 11:33, etc.). But the honour of kings is to search out a matter. The same word is used for “glory” and “honour” in both clauses, and ought to have been rendered similarly. It is the king’s glory to execute justice and to defend the rights and safety of his people. To do this effectually he must investigate matters brought before him, look keenly into political difficulties, get to the bottom of all complications, and watch against possible dangers. The contrast between the glory of God and that of the king lies in thisthat whereas both God and the king desire man’s welfare, the former promotes this by making him feel his ignorance and littleness and entire dependence upon this mysterious Being whose nature and designs mortals cannot understand; the latter advances the good of his subjects by giving them confidence in his zeal and power to discover truth, and using his knowledge for their benefit. Septuagint, “The glory of God concealeth a word (): but the glory of a king honoureth matters ().”
Pro 25:3
This proverb is connected with the preceding by the idea of “searching” (chakar) common to both. Such emblematic proverbs are common in this second collection (see Pro 25:11). Three subjects are stated, of which is predicated the term unsearchable, viz. The heaven for height, and the earth for depth, and the heart of kings. As you can never rise to the illimitable height of the heavens, as you can never penetrate to the immeasurable depth of the earth, so you can never fathom the heart of a king, can never find out what he really thinks and intends (comp. Job 11:8). It may be that tacitly a warning is intended against flattering one’s sell that one knows and can reckon on the favour of a king; his good disposition towards you may be only seeming, or may any moment become changed. The Septuagint has for “unsearchable” ( ) , “unquestionable.” The commentators refer to a passage in Tacitus (‘Ann.’ Pro 6:8), where M. Terentius defends himself for being a friend of Sejanus by the fact of the impossibility of investigating a great man’s real sentiments. “To us,” he says to Tiberius, “it appertains not to judge whom you exalt above all others and for what reason you do so. Facts which are obvious we all notice. We see who is the man upon whom you heap wealth and honours, who it is that has the chief power of dispensing rewards and punishments; that these were possessed by Sejanus no one can deny. But to pry into the hidden thoughts of a prince, and the designs which he meditates in secret, is unlawful and hazardous; nor would the attempt succeed.”
Pro 25:4, Pro 25:5
A tetrastich in an emblematical form.
Pro 25:4
Take away the dross from the silver. Silver was most extensively used by the Hebrews (see ‘Dictionary of the Bible,’ sub voc.), whether obtained from native mines or imported from foreign countries, and the process of separating the ore from the extraneous matters mixed with it was well known (Psa 12:6; Eze 22:20, etc.; see on Pro 17:3). And there shall come forth a vessel for the finer (tsaraph); the goldsmith. The pure silver is ready for the artist s work, who from this material can make a beautiful vessel. Septuagint, “Beat untested silver, and all shall be made entirely pure,” where the allusion is to the process of reducing minerals by lamination.
Pro 25:5
Take away the wicked from before the king. Let the wicked be removed from the presence of the king, as dross is separated from the pure silver (see the same metaphor, Isa 1:25; Jer 6:29, etc.). And his throne shall be established in righteousness (Pro 16:12 : Pro 29:14). The king detects the evil and punishes them; and this confirms his rule and secures the continuance of his dynasty. Thus righteousness triumphs, and wickedness is properly dealt with. Septuagint, “Slay the ungodly from the face of the king, and his throne shall prosper in righteousness.”
Pro 25:6, Pro 25:7
Another proverb (a pentastich) connected with kings and great men.
Pro 25:6
Put not forth thyself in the presence of the king. Do not make display of yourself as though vying with the king in outward circumstances. Septuagint, “Boast not thyself ( ) in the presence of a king.” Stand not in the place of great men. Do not pretend to be the equal of those who occupy high places in the kingdom (Pro 18:16). Septuagint, “And take not your stand () in the places of chieftains.” Says a Latin gnome, “Qui cum fortuna convenit, dives est;” and Ovid wrote well (‘Trist.,’ 3.4. 25, etc.)
“Crede mihi; bene qui latuit, bene vixit; et intra
Fortunam debet quisque manere suam
Tu quoque formida nimium sublimia semper;
Propositique memor contrahe vela tui.”
Pro 25:7
For better it is that it be said unto thee, Come up hither. It is better for the prince to select you for elevation to a high post; to call you up near his throne. The reference is not necessarily to position at a royal banquet, though the maxim lends itself readily to such application. This warbling against arrogance and presumption was used by our blessed Lord in enforcing a lesson of humility and self-discipline (Luk 14:7, etc ). Septuagint, “For it is better for thee that it should be said, Come up unto me ( )” ( , Luk 14:7). Than that thou shouldest be put lower in the presence of the prince whom thine eyes have seen. The last words have been variously interpreted: “to whom thou hast come with a request for preferment;” “into whose august presence thou hast been admitted, so as to see his face” (2Sa 14:24); “who knows all about thee, and will thus make thee feel thy humiliation all the more.” But nadib, rendered “prince,” is not the king, but any noble or great man; and what the maxim means is thisthat it is wise to save yourself from the mortification of being turned out of a place which you have knowingly usurped. Your own eyes see that he is in the company; you are aware of what is his proper position; you have occupied a post which belongs to another; justly you are removed, and all present witness your humiliation. The moralist knew that the bad spirit of pride was fostered and encouraged by every act of self-assertion; hence the importance of his warning. The Septuagint makes a separate sentence of these last words, “Speak thou of what thine eyes saw,” or, perhaps, like St. Jerome, the Syriac, and Symmachus, attach them to the next verse.
Pro 25:8
A tristich with no parallelism. Go not forth hastily to strive. The idea is either of one entering into litigation with undue haste, or of one hurrying to meet an adversary. St. Jerome, taking in the final words of the previous verse, renders, Quae viderunt oculi tui, ne proferas in jurgio cito, “What thine eyes have seen reveal not hastily in a quarrel.” This is like Pro 25:9 below, and Christ’s injunction, “If thy brother shall trespass against thee, go and tell him his fault between thee and him alone” (Mat 18:15). Lest thou know not what to do in the end thereof. The Hebrew is elliptical, “Lest by chance () thou do something (bad, humiliating) in the end thereof.” But Delitzsch, Nowack, and others consider the sentence as interrogative (as 1Sa 20:19), and translate, “That it may not be said in the end thereof, What wilt thou do?” Either way, the warning comes to thisDo not enter hastily upon strife of any kind, lest thou be utterly at a loss what to do. When thy neighbour hath put thee to shame, by putting thee in the wrong, gaining his cause, or getting the victory over thee in some way. Septuagint, “Fall not quickly into a contest, lest thou repent at the last.” There is an English proverb, “Anger begins with folly and ends with repentance;” and “Haste is the beginning of wrath, its end is repentance.”
Pro 25:9, Pro 25:10
A tetrastich without parallelism, connected with the preceding maxim.
Pro 25:9
Debate thy cause with thy neighbour himself (Mat 18:15; see on Mat 18:8). If you have any quarrel with a neighbour, or are drawn into a controversy with him, deal with him privately in a friendly manner. And discover not a secret to another; rather, the secret of another. Do not bring in a third party, or make use of anything entrusted to you by another person, or of which you have become privately informed, in order to support your cause.
Pro 25:10
Lest he that heareth it put thee to shame; i.e. lest any one, not the offended neighbour only, who hears how treacherous you have been, makes your proceeding known and cries shame upon you. And thine infamy turn not away. The stigma attached to you be never obliterated. Thus Siracides: “Whoso discovereth secrets loseth his credit; and shall never find friend to his mind. Love thy friend, and be faithful unto him: but if thou bewrayest his secrets, follow no more after him. For as a man hath destroyed his enemy; so hast thou lost the love of thy neighbour” (Ecclesiasticus 27:16, etc.; comp. also 22:22). The motive presented in our text is not the highest, being grounded on the fear of shame and disgrace in men’s eyes; but it is a very potent incentive to right action, and the moralist has good reason for employing it. That it does not reach to the height of Christian morality is obvious. The gnome is thus given in the Greek: “When thy friend shall reproach thee, retreat backward, despise him not, lest thy friend reproach thee still; and so thy quarrel and enmity shall not pass away, but shall be to thee like death.” Then the LXX. adds a paragraph, reproduced partly by St. Jerome, “Kindness and friendship set a man free (); preserve thou these, that thou become not liable to reproach (, exprobabilis); but guard thy ways in a conciliating spirit ().”
Pro 25:11
One of the emblematical distiches in which this collection is rich. A word fitly spoken. may be translated “in due season,” or “upon its wheels” (Venetian, ). In the latter case the phrase may mean a word quickly formed, or moving easily, spoken ore rotundo, or a speedy answer. But the metaphor is unusual and inappropriate; and it is best to understand a word spoken under due consideration of time and place. Vulgate, Qui loquitur verbum in tempore suo; Aquila and Theodotion, , “in circumstances that suit it;” the Septuagint has simply . Is like apples of gold in pictures of silver. In these emblematical distichs the words, “is like,” in the Authorized Version, are an insertion. The Hebrew places the two ideas merely in sequence; the object with which some, thing is compared usually coming before, that which is compared with it, as here, “Apples of golda word fitly spoken” (so in Pro 25:14, Pro 25:18, Pro 25:19, Pro 25:26, Pro 25:28). There is a doubt about the meaning of the word rendered “pictures,” maskith (see on Pro 18:11). It seems to be used generally in the sense of “image,” “sculpture,” being derived from the verb , “to see;” from this it comes to signify “ornament,” and here most appropriately is “basket,” and, as some understand, of filagree work. St. Jerome mistakes the word, rendering, in lectis argenteis. The Septuagint has, , “on a necklace of sardius.” “Apples of gold” are apples or other fruits of a golden colour, not made of gold, which would be very costly and heavy; nor would the comparison with artificial fruits be as suitable as that with natural. The “word” is the fruit set off by its circumstances, as the latter’s beauty is enhanced by the grace of the vessel which contains it. The “apple” has been supposed to be the orange (called in late Latin pomum aurantium) or the citron. We may cite here the opinion of a competent traveller: “For my own part,” says Canon Tristram, “I have no hesitation in expressing my conviction that the apricot alone is the ‘apple’ of Scripture Everywhere the apricot is common; perhaps it is, with the single exception of the fig, the most abundant fruit of the country. In highlands and lowlands alike, by the shores of the Mediterranean and on the banks of the Jordan, in the nooks of Judea, under the heights of Lebanon, in the recesses of Galilee, and in the glades of Gilead, the apricot flourishes, and yields a crop of prodiscus abundance. Its characteristics meet every condition of the ‘tappuach’ of Scripture. ‘I sat down under his shadow with great delight, and his fruit was sweet to my taste’ (So Pro 2:3). Near Damascus, and on the banks of the Barada, we have pitched our tents under its shade, and spread our carpets secure from the rays of the sun. ‘The smell of thy nose (shall be) like tappuach’ (So Pro 7:8). There can scarcely be a more deliciously perfumed fruit than the apricot; and what fruit can better fit the epithet of Solomon, ‘apples of gold in pictures of silver,’ than this golden fruit, as its branches bend under the weight in their setting of bright yet pale foliage?” Imagery similar to that found in this verse occurs in Pro 10:31; Pro 12:14; Pro 13:2; Pro 18:20. There is a famous article on the analogies between flowers and men’s characters in the Spectator, No. 455.
Pro 25:12
Another distich concerning the seasonable word, of the same character as the last. As an earring of gold, and an ornament of fine gold. In this, as in many of the proverbs, the comparison is not expressed, but is merely implied by juxtaposition. Nezem, in Pro 11:22, was a nose ring, here probably an earring is meant; chali, “ornament,” is a trinket or jewel worn suspended on neck or breast. The two, whether worn by one person or more, form a lovely combination, and set off the wearer’s grace and beauty. Vulgate, Inauris aurea et margaritum fulgens, “A golden earring and a brilliant pearl.” Septuagint, “A golden earring a precious sardius also is set.” So is a wise reprover upon an obedient ear. The obedient ear receives the precepts of the wise reprover, and wears them as a valued ornament. In Pro 1:9 the instruction of parents is compared to a chaplet on the head and a fair chain on the neck. Septuagint, “A wise word on an obedient ear.”
Pro 25:13
A comparative tristich concerning words. As the cold of snow in the time of harvest. This, of course, does not mean a snowstorm or hailstorm in the time of harvest, which would be anything but a blessing (Pro 26:1; 1Sa 12:17, 1Sa 12:18), but either the distant view of the snow on Hermon or Lebanon, which gave an idea of refreshment in the heat of autumn, or more probably snow used to cool drink in warm weather. This luxury was not unknown in the time of Solomon, who had a summer palace on Lebanon (1Ki 9:19), though it could have been enjoyed by very few, and would not speak to the personal experience of the burgher class, to whom the proverbs seem to have been addressed. Xenophon writes of the use of snow to cool wine (‘Memorab.,’ 2.1. 30). Hitzig quotes a passage from the old history of the Crusades, called ‘Gesta Dei per Francos,’ which runs thus: “Nix frigidissima a monte Libano defertur, ut vino commixta, tanquam glaciem ipsum frigidum reddat.” So in the present day snow is sold in Damascus bazaars. The LXX; not realizing what harm such an untimely storm might effect, translates, “As a fall () of snow in harvest is of use against heat, so a faithful messenger benefits those who sent him.” So is a faithful messenger to them that send him. (For “faithful messenger,” see on Pro 13:17; and for “them that send,” see on Pro 22:21.) The comparison is explained. For he refresheth the soul of his masters. He brings as great refreshment to his masters’ mind as would a drink of snow-cooled water in the burning harvest field.
Pro 25:14
The Hebrew is, Clouds and wind without rainhe that boasteth himself in a gift of falsehood (see on Pro 25:11). The proverb is concerned with promises disappointed. Clouds and wind are generally in the East the precursors of heavy rain, as we read in 1Ki 18:45, “In a little while the heaven was black with clouds and wind, and there was a great rain.” After such phenomena, which, according to current meteorological observation, gave every hope of a refreshing shower in the time of summer drought, to see the clouds pass away without affording a single drop of rain is a grievous disappointment. The metaphor is found in the New Testament. St. Jude (Jud 1:12) calls false teachers “clouds without water, carried along by winds.” “A gift of falsehood,” equivalent to “a false gift,” one that deceives, because it is only promised and never given. A man makes a great parade of going to bestow a handsome present, and then sneaks out of it, and gives nothing. Such a one is, as St. Jerome renders, Vir gloriosus, et promissa non complens. The old commentators quote Ovid, ‘Heroid.,’ 6.509
“Mobilis AEsonide, vernaque incertior aura,
Cur tua pollicito pondere verba carent?“
“Deeds are fruits,” says the proverb, “words are but leaves;” and “Vainglory blossoms, but never bears fruit.” Concerning the folly of making stupid beasts, the Bengalee proverb speaks of a pedlar in ginger getting tidings of his ship. The Septuagint is incorrect, “As winds, and clouds, and rains are most evident (), so is he who boasts of a false gift.”
Pro 25:15
By long forbearing; i.e. by patience, calmness that does not break out into passion whatever be the provocation, even, it is implied, in the face of a false and malicious accusation (comp. Pro 14:29). Is a prince persuaded. Katson is rather “an arbiter,” or judge, than “a prince,” and the proverb says that such an officer is led to take a favourable view of an accused person’s case when he sees him calm and composed, ready to explain the matter without any undue heat or irritation, keeping steadily to the point, and not seduced by calumny or misrepresentation to forget himself and lose his temper. Such a bearing presupposes innocence and weighs favourably with the judge. The LXX. makes the gnome apply to monarchs alone, “In long suffering is prosperity unto kings.” A soft tongue breaketh the bone. A soft answer (Pro 15:1), gentle, conciliating words, overcome opposition, and disarm the most determined enemy, and make tender in him that which was hardest and most uncompromising. “Gutta cavat lapidem, non vi, sed saepe cadendo.” Similar proverbs are found elsewhere, though probably in a different sense. Thus in modern Greek, “The tongue has no bones, yet it breaks bones;” in Turkish, “The tongue has no bone, yet it crushes;” again, “One drop of honey,” says the Turk, “catches more bees than a ton of vinegar.”
Pro 25:16
Hast thou found honey? Honey would be found in crevices of rocks, in hollow trees (1Sa 14:27), or in more unlikely situations (Jdg 14:8), and was extensively used as an article of food. All travellers in Palestine note the great abundance of bees therein, and how well it answers to its description as “a land flowing with milk and honey.” Eat so much as is sufficient for thee. The agreeable sweetness of honey might lead the finder to eat too much of it. Against such excess the moralist warns: Lest thou be filled therewith, and vomit it. Thus wrote Pindar, ‘Nem.,’ 7.51
..
, Ne quid nimis, is a maxim continually urged by those who wished to teach moderation. Says Homer, ‘Iliad,’ 13.636
“Men are with all things satedsleep, and love,
Sweet sounds of music, and the joyous dance.”
(Lord Derby.)
Says Horace, ‘Sat.,’ 1.1, 106
“Est modus in rebus, sunt certi denique fines,
Quos ultra citraque nequit consistere rectum?“
The honey is a figure of all that pleases the senses; but the maxim is to be extended beyond physical matters, though referring primarily to such pleasures. The mind may be overloaded as well as the body: only such instruction as can be digested and assimilated is serviceable to the spiritual nature; injudicious cramming produces satiety and disgust. Again, “To ‘find honey,'” says St. Gregory (‘Moral.,’ 16.8), “is to taste the sweetness of holy intelligence, which is eaten enough of then when our perception, according to the measure of our faculty, is held tight under control. For he is ‘filled with honey, and vomits it’ who, in seeking to dive deeper than he has capacity for, loses that too from whence he might have derived nourishment.” And in another place (ibid; 20.18), “The sweetness of spiritual meaning he who seeks to eat beyond what he contains, even what he had eaten he ‘vomiteth;’ because, whilst he seeks to make out things above, beyond his powers, even the things that he had made out aright, he forfeits” (Oxford transl.).
Pro 25:17
Withdraw thy foot from thy neighbour’s house; literaliy, make thy foot precious, rare; Septuagint, “Bring thy foot sparingly () into thy friend’s house,” The proverb seems to be loosely connected with the preceding, as urging moderation. Do not pay too frequent visits to your neighbors’ house, or make yourself too much at home there. The Son of Sirach has an utterance on a somewhat similar subject, “Give place, thou stranger, to an honourable man; my brother cometh to be lodged, and I have need of mine house. Those things are grievous to a man of understanding; the upbraiding of house room, and reproaching of the lender” (Ecclesiasticus 29:27, etc.). Lest he be weary of thee, and so hate thee. Such a result might easily arise from too constant intercourse. Cornelius a Lapide quotes from Seneca (‘De Benefic,’ 1.15), “Rarum esse oportet quod diu carum velis,” “That should be rare which you would enduringly bear.”
And Martial’s cynical advice
“Nulli te facias nimis sodalem;
Gaudebis minus, et minus dolebis.”
The same poet (‘Epigr.,’ 4.29, 3) writes
“Rara juvant; primis sic major gratia pomis,
Hibernae pretium sic meruere rosae.”
Pro 25:18
Hebrew, A maul, and a sword, and a sharp arrowa man that beareth false witness against his neighbour (see on Pro 25:11). One who bears false witness against his neighbour prepares for him the instruments of death, such as those mentioned here. “A maul” (mephits), usually a heavy wooden hammer (compare malleus and “mallet”); here a club, or mace, used in battle, . There is a kind of climax in the three offensive weapons namedthe club bruises, the sword inflicts wounds, the arrow pierces to the heart; and the three may represent the various baneful effects of false testimony, how it bruises reputation, spoils possessions, deprives of life. The second clause is from the Decalogue (Exo 20:16).
Pro 25:19
Hebrew (see on Pro 25:11), A broken tooth, and a foot out of jointconfidence in an unfaithful man in time of trouble. A faithless man is as little to be relied on in a time of need as a loose or broken tooth, and a foot unsteady or actually dislocated. You cannot bite on the one, you cannot walk on the other; so the perfidious man fails you when most wanted. Septuagint, “The way [, Vatican, is probably a clerical error for , al.] of the wicked, and the foot of the transgressor, shall perish in an evil day.” A Bengal maxim runs, “A loose tooth and a feeble friend are equally bad” (Lane).
Pro 25:20
As he that taketh away a garment in cold weather. The proverb gives three instances of what is wrong, incongruous, or unwise, the first two leading up to the third, which is the pith of the maxim. But them is some doubt about the rendering of the first clause. The Authorized Version has the authority of the Syriac, Aquila, and others, and gives an appropriate sense, the unreasonable proceeding being the laying aside of some of one’s own clothes in cold weather. But the verb here used, (adah), may also mean “to adorn,” e.g. with fine garments; hence some expositors understand the incongruity to be the dressing one’s self in gay apparel in winter. But, as Delitzsch remarks, there is no reason why fine clothes should not be warm; and if they are so, there is nothing unreasonable in wearing them. The rendering of our version is probably correct. St. Jerome annexes this line to the preceding verse, as if it confirmed the previous instances of misplaced confidence, Et amittit pallium in die frigoris. “Such a one loses his cloak in a day of frost.” Vinegar upon nitre. Our nitre, or saltpetre, is nitrate of potash, which is not the substance intended by (nether). The substance signified by this term is a natural alkali, known to the ancients as natron, and composed of carbonate of soda with some other admixture. It was used extensively for washing purposes, and in cookery and bread making. It effervesces with an acid, such as vinegar, and changes its character, becoming a salt, and being rendered useless for all the purposes to which it was applied in its alkaline condition. So he who pours vinegar on natron does a foolish thing, for he spoils a highly useful article, and produces one which is of no service to him. Septuagint, “As vinegar is inexpedient for a wound (), so suffering falling on the body pains the heart.” Schulteus, Ewald, and others, by referring nether to an Arabic source, obtain the meaning “wound,” or “sore,” titus: “As vinegar on a sore.” This gives a most appropriate sense, and might well be adopted if it had sufficient authority. But this is doubtful. Cornelius a Lapide translates the Septuagint rendering, , “Sicut acetum trahit inutile;” and explains that vinegar draws from the soil the nitre which is prejudicial to vegetation, and thus renders ground fertilea fact in agricultural chemistry not generally known, though Columella vouches for it. A somewhat similar fact, however, is of common experience. Land occasionally becomes what farmers term “sour,” and is thus sterile; if it is then dressed with salt. its fertillity is restored. So is he that singeth songs to an heavy heart. The inconsistency lies in thinking to cheer a sorrowful heart by singing merry songs. “A tale out of season,” says Siracides, “is as music in mourning” (Ecclesiasticus 22:6). The Greeks denoted cruel incongruity by the proverb, , ; “Ludere inter maerentes.” As the old hymn says
“Strains of gladness
Suit not souls with anguish torn.”
The true Christian sympathy teaches to “rejoice with them that rejoice, to weep with them that weep” (Rom 12:15). Plumptre, in the ‘Speaker’s Commentary,’ suggests that the effervescence caused by the mixture of acid and alkali is taken as a type of the irritation produced by the inopportune songs. But this is importing a modern view into a paragraph, such as would never have occurred to the writer. The Septuagint, followed partially by Jerome, the Syriac, and the Targum, introduces another proverb not found in the Hebrew, “As a moth in a garment, and a worm in wood, so the sorrow of a man hurts his heart.”
Pro 25:21, Pro 25:22
This famous tetrastrich is reproduced (with the exception of the fourth line) from the Septuagint by St. Paul (Rom 12:20).
Pro 25:21
The traditional hatred of enemies is here strongly repudiated (see Pro 24:17, Pro 24:18, and notes there). Thus Elisha treated the Syrians, introduced blindly into the midst of Samaria, ordering the King of Israel to set bread and water before them, and to send them away unharmed (2Ki 6:22). “Punish your enemy by benefiting him,” say the Arabs, though they are far from practising the injunction; “Sweet words break the bones;” “Bread and salt humble even a robber,” say the Russians.
Pro 25:22
For thou shalt heap coals of fire upon his head. This expression has been taken in various senses. It has been thought to mean that the forgiveness of the injured person brings to the cheek of the offender the burning blush of shame. But heaping coals on the head cannot naturally be taken to express such an idea. St. Chrysostom and other Fathers consider that Divine vengeance is implied, as in Psa 11:6, “Upon the wicked he shall rain snares; fire and brimstone and burning wind shall be their portion;” and Psa 140:10, “Let burning coals fall upon them.” Of course, in one view, kindness to an evil man only gives him occasion for fresh ingratitude and hatred, and therefore increases God’s wrath against him. But it would be a wicked motive to act this beneficent part only to have the satisfaction of seeing your injurer humbled or punished. And the gnome implies that the sinner is benefited by the clemency shown to him, that the requital of evil by good brings the offender to a better mind, and aids his spiritual life. “Coals of fire” are a metaphor for the penetrating pain of remorse and repentance. The unmerited kindness which he receives forces upon him the consciousness of his ill doing, which is accompanied by the sharp rain of regret. St. Augustine, “Ne dubitaveris figurate dictum ut intelligas carbones ignis esse urentes poenitentiae gemitus, quibus superbia sanatur ejus, qui dolit se inimicum fuisse hominis, a quo ejus miseriae subvenitur” (‘De Doctr. Christ.,’ 3.16). Lesetre quotes St. Francis de Sales, who gives again a different view, “You are not obliged to seek reconciliation with one who has offended you; it may be rather his part to seek you; yet nevertheless go and follow the Saviour’s counsel, prevent him with good, render him good for evil: heap coals of fire on his head and on his heart, which may burn up all ill will and constrain him to love you” (‘De l’Am. de Dieu,’ 8.9). And the Lord shall reward thee. This consideration can scarcely be regarded as the chief motive for the liberality enjoined, though it would be present to the kind person’s mind, and be a support and comfort to him in a course of conduct repugnant to the natural man. He would remember the glorious reward promised to godliness by the prophet (Isa 58:8, etc.), and how Saul had expressed his consciousness of David’s magnanimity in sparing his life. “Thou art more righteous than I; for thou hast rewarded me good, whereas I have rewarded thee evil wherefore the Lord reward thee good for that thou hast done unto me this day” (1Sa 24:17,1Sa 24:19 and 1Sa 26:21).
Pro 25:23
The north wind driveth away rain. So St. Jerome (Ventus Aquilo dissipat pluvias), Symmachus, Aben Ezra, and others. The north wind is called by the natives of Palestine “the heavenly,” from the bright effect which it produces in the sky. “By means of the north wind cometh he (the sun) forth as gold” (Job 37:22). But the verb here used () means “to bring forth, produce” (Psa 90:2); hence the Revised Version rightly renders, “The north wind bringeth forth rain.” This is quite true if “north wind” be taken as equivalent to “wind from the dark quarter” (Umbreit), like in Greek; and, in fact, the northwest wind in Palestine does bring rain. Septuagint, “The north wind arouseth () clouds.” So doth an angry countenance a backbiting, tongue. Carrying on the interpretation intended by the Authorized Version, this clause means that an angry leer will check a slanderer and incline him to hold his peace from prudential motives. But with the rendering given above, “bringeth forth,” another explanation is involved, viz. “So does a secret, slandering tongue cause a troubled countenance.” When a man discovers that a secret slanderer is working against him, he shows it by his gloomy and angry look, as the sky is dark with clouds when a storm is threatened. “Countenance” is plural in the Hebrew, denoting, as Hitzig points out, that the calumniator does not affect one person only, but occasions trouble far and wide, destroys friendly relations between many, excites suspicion and enmity in various quarters Septuagint, “An impudent countenance provokes the tongue.”
Pro 25:24
A repetition of Pro 21:9, taken therefore from the Solomonic collection.
Pro 25:25
As cold waters to a thirsty soul. The particle of comparison is not in this first clause in the Hebrew. (For “cold waters,” comp. Jer 18:14.) So is good news from a far country. The nostalgia of an exile, and the craving for tidings of him felt by his friends at home, are like a parching thirst. The relief to the latter, when they receive good news of the wanderer, is as refreshing as a draught of cool water to a fainting, weary man. We do not know that the Hebrews were great travellers in those days; but any communication from a distant country would be very uncertain in arriving at its destination, and would at any rate take a long time in transmission, in most cases there would be nothing to rest upon but vague report, or a message carried by some travelling merchant. There is a somewhat similar proverb found at Pro 25:13 and Pro 15:30. The ancient commentators have seen in this news from a distant country the announcement of Christ’s birth by the angels at Bethlehem, or the preaching of the gospel that tells of the joys of heaven, the land that is very far off (Isa 33:17).
Pro 25:26
Hebrew (see on Pro 25:11), A troubled fountain, and a corrupted springa righteous man giving way to the wicked. A good man neglecting to assert himself and to hold his own m the face of sinners, is as useless to society and as harmful to the good cause as a spring that has been defiled by mud stirred up or extraneous matter introduced is unserviceable for drinking and prejudicial to those who use it. The mouth of the righteous should be “a well of life” (Pro 10:11), wholesome, refreshing, helpful; his conduct should be consistent and straightforward, fearless in upholding the right (Isa 51:12, etc.), uncompromising in opposing sin. When such a man, for fear, or favour, or weakness, or weariness, yields to the wicked, compromises principle, no longer makes a stand for truth and purity and virtue, he loses his high character, brings a scandal on religion, and lowers his own spiritual nature. It is this moral cowardice which Christ so sternly rebukes (Mat 10:33), “Whosoever shall deny me before men, him will I also deny before my Father which is in heaven.” Some have assumed that the gnome is concerned with a good man’s fall into misfortune owing to the machinations of sinners; but in this case the comparison loses its force; such persecution would not disturb the purity or lower the character of the righteous man; it would rather enhance his good qualities, give occasion for their exercise and development, and therefore could not be described as fouling a pure spring.
Pro 25:27
It is not good to eat much honey. The ill effects of a surfeit of honey have been already mentioned (Pro 25:16); but here the application is different, and occasions some difficulty. The Authorized Version, in order to clear up the obscurity of the text, inserts a negative, So for men to search their own glory is not glory, which seems to be a warning against conceit and self-adulation. This is hardly warranted by the present Hebrew text, which is literally, as Venetian renders, , “The search of their glory [is] glory.” But who are meant by “their”? No persons are mentioned in the verse to whom the suffix in can be referred, and it is not improbable that some words have dropped out of the text. At the same time, we might naturally in thought supply “for men” after “it is not good,” such omissions being not uncommon in proverbial sayings; the suffix then would refer to them. Commentators have endeavoured to amend the text by alterations which do not commend themselves. Schultens supposes that the suffix had reference to the Divine law and revelations, and, as may mean both “glory” and “weight,” translates, “Vestigatio gravitatis eorum, gravitas.” Bertheau takes kabod in two different senses, “The searching out of their glory is a burden.” So Delitzsch, by little manipulation of the pointing () obtains the rendering, “But to search out hard things is an honour.” Taken thus, the maxim says that bodily pleasures sicken and cloy, but diligent study brings honour. This, however, is not satisfactory; it gives a word two different senses in the same clause, and it affords a very feeble contrast. One would naturally expect the proverb to say that the excess, which was deprecated in the first hemistich as regards one department, must be equally rejected in another sphere. This is somewhat the idea given by Jerome, Sic qui scrutator est majestatis opprimetur a gloria. The truth here stated will be explained by translating our text, “The investigation of weighty matters is a weight.” Thus the clauses are shown to be well poised. Honey is good, study is good; but both may be used so as to be prejudicial. Eating may be carried to excess; study may attempt to investigate things too hard or too high. That this is a real danger we know well from the controversies about predestination and elation in time past, and those concerning spiritualism and theurgy in our own day (see Jeremy Taylor, ‘Certainty of Salvation,’ 3.176, edit. Hebrews; and ‘Holy Living,’ ch. 3, 5). This is the view taken of the passage by St. Gregory (‘Moral,’ 14.32), ‘If the sweetness of honey be taken in greater measure than there is occasion for, from the same source whence the palate is gratified, the life of the eater is destroyed.’ The “searching into majesty” is also sweet; but he that seeks to dive into it deeper than the cognizance of human nature admits, finds the mere gloriousness thereof by itself oppresses him, in that, like honey taken in excess, it bursts the sense of the searcher which is not capable of holding it.” And again (ibid; 20.18), “For the glory of the invisible Creator, which when searched into with moderation lifts us up, being dived into beyond our powers bears us down” (Oxford transl.). (Comp. Deu 29:29; Ecclesiasticus 3:21, etc.) Septuagint, “To eat much honey is not good, but it behoves us to honor glorious sayings.”
Pro 25:28
A proverb like the last, concerned with self-control. In the Hebrew it runs thus (see on Pro 25:11): A city that is broken down without walla man on whose spirit is no restraint. “A city broken down” is explained by the next words. “without wall,” and therefore undefended and open to’ the first invader. To such a city is compared the man who puts no restraint on his passions, desires, and affections; he is always in danger of being carried away by them and involved in sin and destruction; he has no defence when temptation assaults him, having lost self-control (comp. Pro 16:32). The old gnomes hold always true
.
Desire and passion it is good to rule.”
“Virtue’s true storehouse is wise self-control.”
A Chinese maxim says. “Who can govern himself is fit to govern the world.” Septuagint, “As a city whose wails are broken down and which is unwalled, so is a man who does aught without counsel.” St. Jerome, by the addition of the words, in loquendo, applies the proverb to intemperance in language, “So is he who is not able to restrain his spirit in speaking.” Commenting on this, St. Gregory (‘Moral,’ 7.59) says, “Because it is without the wall of silence, the city of the mind lies open to the darts of the enemy, and when it casts itself forth in words, it exhibits itself exposed to the adversary, and he gets the mastery of it without trouble, in proportion as the soul that he has to overcome combats against its own self by much talking” (Oxford transl.).
HOMILETICS
Pro 25:1
Ancient lore
This superscription gives us a hint of a very interesting historical event of which we have no account elsewhere. It suggests a picture of the days of Hezekiah; we see his scribes busily engaged in ransacking the ancient libraries, and bringing together the long-forgotten sayings of his famous predecessor.
I. A REVIVAL OF RELIGION SHOULD LEAD TO A REVIVAL OF LEARNING. The Renaissance preceded the Reformation, and, because it had no deep spiritual basis, it threatened to degenerate into dilletantism and pedantry. But after the second movement had takes hold of Europe, real, solid learning received a powerful impulse, because men were then in earnest in the search for truth. It would seem that a similar result was produced in the days of Hezekiah. Then there was a religious reformation, and that was followed by a newly awakened interest in the national literature. Of course, this was the more natural among the Jews, because their national genius was religious, and their literature was the vehicle of their religious ideas. The danger of a time of religious excitement is that it shall be accompanied by attenuated knowledge. But the more the religious feelings are roused, the more reason is there that they should be directed by truth. Revival preachers should be studious men if they wish their work not to be perverted into wrong and false courses through ignorance.
II. IT IS WISE TO PROFIT BY THE THOUGHTS OF OTHER MEN. The men of Hezekiah were not above learning from Solomon, who had left a reputation for unparalleled wisdom. But lesser lights have also their claims. It is a mistake to live on one’s own thoughts without guidance or nourishment derived from the thoughts of other men. Private thinking tends to narrowness unless it is enlarged by the reception of a variety of ideas from external sources. The mind will ultimately starve if it is left to feed upon its own Juices. We must judge for ourselves, and only accept what we honestly believe to be trueseek truth, and think out our own convictions. But we shall do those things the better if we also allow that others may have light to give us. Above all, the Christian thinker needs to found his meditations on the Bible. Of the New Testament it may be said, “A Greater than Solomon is here.” If the men of Hezekiah did well to collect the proverbs of Solomon, much more is it desirable to treasure up the sayings of him who spake as never man spoke.
III. WE MAY LEARN LESSONS FROM ANTIQUITY. Nearly three hundred years had passed between the days of Solomon and the time of Hezekiaha period equal to that which separates us from the great Elizabethan writers; so that Solomon was as far anterior to Hezekiah as the poet Spenser is to our own generation. He belonged to the antique age. Yet the glamour of the great Hezekiah did not blind men to the glory of the greater Solomon. In the splendid achievements of the present day we are threatened with an extinction of antiquity. The nineteenth century, is the new image of gold that has been set up on our Plain of Dura for all men to worship. We shall suffer an irreparable loss, and our mental and spiritual life will be sadly stunted, if we fail to hearken to the teachings of our forefathers. We are not to be the slaves of the past. The new age may have its new truths, as well as its new needs and duties. But what was true in the past cannot cease to be so by simply going out of fashion; for truth is eternal. The very diversity of the ages may instruct us by widening our notions and correcting the follies of prevalent customs. The age of Solomon was very different from that of Hezekiah; yet the wisdom of the royal sage could profit the newer generation.
Pro 25:11
Apples of gold in a framework of silver
This is a picture of Oriental decoration. A gorgeous chamber is richly and elaborately ornamented with the precious metals, by fruit carved in gold being set in dainty work of silveras brilliant a piece of decoration as can well be imagined. This finely turned metaphor is chosen by the writer in order to give the highest possible praise to “the word fitly spoken.”
I. THE NATURE AND CHARACTER OF THE WORD FITLY SPOKEN.
1. It is a word. Here we see an immense value set upon a word. Words have weight to crush, force to drive, sharpness to pierce, brightness to illumine, beauty to delight, consolation to cheer. He is a foolish man who despises words.
2. It may be but one word. We cannot value words by the length of them, nor weigh them by their bulk. Many words may be worthless, while one word is beyond all priceif only it be the right word.
3. It must be a real word. It must not be a mere sound of the lips. A word is an uttered thought. The soul of it is its idea. When that has gone out of it, the empty sound is a dead thing, though it be voluminous and thunderous as the noise of many waters.
4. It needs to be an apt word; i.e.
(1) true;
(2) fit to be uttered by the speaker;
(3) suitable for the hearer;
(4) adapted to the occasion;
(5) shaped with point and individual charactera word that will go home and stick.
5. It should be a spoken word. There is a world of difference between living speech and written or printed sentences. The press can never supersede the human voice. We see that the newspaper has not suspended the functions of the political orator; it has only given breadth and. additional enthusiasm to his utterances. The publication of the daily paper has not prevented St. James’s Hall from being crowded nor Hyde Park from being thronged by thousands of eager listeners when some great question is agitating the public mind. It is the same with the pulpit. The vocation of the preacher can never cease while the sympathy of personal presence is a power. In private life a short word goes further than a long letter.
6. It ought to be wisely spoken. Here, too, aptness is needed, to find the right moment and speak in the best manner. Formalism, pomposity, hardness or coldness of manner, may spoil the effect of the most suitable word.
II. THE SUPREME EXCELLENCE OF THE WORD FITLY SPOKEN.
1. It is rare. Such decoration as is described in the text could not have been often witnessed even amid the “barbaric splendour” of Solomon’s days. It is not often that the best words are spoken. We live in a din of speech; it rains words. But most of the words we hear are neither gold nor silver.
2. It is costly. The ornamentation of gold and silver would be very expensive, first in material, then in artistic skill. It cannot always be truly said that “kind words cost little.” The best words cost time, care, consideration, self-suppression, sympathy. What costs the speaker nothing is likely to be valued by the hearer at the same price.
3. It is beautiful. The metaphor describes what would be regarded as exceedingly lovely in Oriental art. But good words are more beautiful still. Poetry is more lovely than sculpture, for it has more soul and life and thought in it. Words of wisdom and love have the beauty of the graces that inspire them.
4. It is precious. Some costly firings are of little value, for one may squander wealth for what is worthless. But words of truth and goodness are beyond price. How supremely is this true of the words of Christ! How well also does it apply to the wise proclamation of the gospel!
Pro 25:21, Pro 25:22
Coals of fire.
I. THE CHRIST–LIKE DUTY.
1. It is positive. It is more than turning the other cheek to the smiter, or letting the thief of the cloak carry off the coat also. Passive non-resistance is to be surpassed by active kindness. The command is not merely to refrain from acts of vengeance; it is to bestir one’s self in active benevolence for the good of an enemyto return good for evil.
2. It is difficult. Perhaps this is not so exceedingly difficult as silence under provocation; for nothing seems so hard as to be still when one is wronged. Now, a new channel for the energy of vengeance is providedto do good to the offender. Still this is very difficult.
3. It is Christ like. We havewhat Solomon had notthe great example of Christ; not merely led as a lamb to the slaughter, but also freely giving himself in suffering and death for the salvation of those who persecuted him. If we would be Christians, we must walk in the footsteps of our Master. Here, indeed, is a ease in which the disciple is called upon to deny himselfto deny the natural impulse of revengeand to take up his cross and follow Christ.
4. It is only possible with Divine grace. We ask for grace to bear our troubles. We should seek further grace to inspire us with more than a forgiving spiritwith active benevolence towards a foe.
II. ITS MIRACULOUS CONSEQUENCES.
1. Enmity is conquered. This is the last result that worldly men would expect. They would rather suppose that, if they gave their enemy an inch, he would take an ell. But there are two ways of conquering a foeby coercing him and by destroying his enmity. When one makes a friend out of an old enemy he does most effectually vanquish and utterly destroy his enmity.
2. This results from the rousing of generous sentiments. It goes on the presumption that there are noble sentiments present, if latent, in the breast of an antagonist. The tendency of enmity is to paint our foe with the blackest colours. But he may be no worse than we are. Or, if he be an exceptionally bad man, still he is not a perfect demon. Though a man does wrong, we dare not assume that there is no capacity for better things in him. Now, the heathen method is to address him only on his evil side; but the Christian methodalready anticipated in the Old Testamentis to appeal to his higher self. This is God’s way in saving sinners. We deserve wrath and vengeance. But instead of our deserts, God has given us grace and a gospel of salvation. He heaps coals of fire on our heads, and conquers enmity with love. The enemy who is thus treated loses the satisfaction of having provoked his victim. He is chagrined at discovering his own impotence. It is useless to spit malice at a man who is strong and grand enough to give back kindness. Such action reflects on the degradation of the conduct of the enemy. If he has a sense of self-respect, it comes to him as burning coals of shame.
3. This method may be successful in various regions.
(1) In private quarrels.
(2) In religious differences. If the sects laboured to help one another, instead of biting and devouring each other, sectarianism would be consumed in the burning coals of Christian love.
(3) In national quarrels. We have tried the old heathen method of war long enough, and with no good results. It is time we turned to the Christian method of magnanimity.
4. This method receives the approval of God. Besides conquering the foe, it secures God’s favour, which the method of revenge loses.
Pro 25:25
Good news from afar country.
I. THE LITERAL APPLICATION OF THE PROVERB.
1. It may be that a rumour has come that a distant ally is marching to succour a nation in its distress, when it had thought itself forgotten, isolated, and helpless.
2. Or perhaps, when there is famine in the land, the news arrives that “there is corn in Egypt.”
3. Or, again, the nation, like Tyro in antiquity, like Venice and Holland later, like England in the present day, may do business on the great waters. She has possessions in distant lands, and her wealth is entrusted to the sea. As she learns that her enterprises are prospering, she rejoices at the good news from a far country.
4. Another way of applying the proverb is in relation to our kinsfolk across the sea. It would be well if England took more interest in her colonies. Coldness, inconsiderateness, and officialism may do much to alienate our children in the new worlds. If we would be drawn together in closer ties of mutual assistance, we must give more attention to colonial affairs.
5. Those who have relations in distant lands anxiously watch for the post. How refreshing to his widowed mother is the soldier’s cheering letter from a distant land, telling of his safety! how much more so if it breathes winds of love and gratitude, and reveals a heart kept true among sore temptations!
6. Lastly, good news from the mission field is most refreshing for the Churches at home. We should all be the better for taking a wider view of the world, and rejoicing in everything good and hopeful among our fellow men.
II. THE SYMBOLICAL SUGGESTION OF THIS PROVERB. Such a proverb as that before us cannot but suggest a reference to the good news of which the angels sang at the birth of Christ, and, although we cannot assert that any such idea was in the mind of Solomon, the principle being true in itself, may be applied by us to the Christian gospel.
1. This comes from afar country.
(1) It comes from heaven. Christ came down from heaven, sent to us by his Father. The highest truth is a revelation. Christianity is a God-given religion. If we had to deal with “cunningly devised fables,” it would not be worth while to pay much attention to the Christian legend. Its great importance rests on its truth as a message from God.
(2) Heaven is a far country, while we are in our sin. Though God is locally near, spiritually he is far away. The prodigal has strayed into a far country. Yet even there be is not forgotten. God has sent from his distant heavens a message to his wandering children.
2. It is good news.
(1) It tells of God’s love and mercy.
(2) It declares Christ’s mission to savehis incarnation, ministry, death, and resurrection.
(3) It brings to us the offer of free deliverance from all evil and of a heavenly inheritance. The Siberian exile learns from the capital that he is pardoned. The pauper is told that he is heir to untold wealth in a distant land.
(4) It is of universal application. The good news is for all.
3. It is most refreshing. It is “as cold waters to a thirsty soul.”
(1) It is much needed. The soul of man naturally thirsts for knowledge of the unseen. A deeper need is that of blessedness in union with God.
(2) It refreshes. We have not enough truth to clear up all mysteries, but we have enough to invigorate us and cheer us on our way. Not yet the full feast, but refreshing waters on the journey.
Pro 25:28
A city that is broken down.
Elsewhere the wise man has told us that it is greater for a man to get the victory over his own passions than to take a city (Pro 16:32). Now we learn the reverse truththe shame, misery, and ruin of lack of self-control.
I. THE LACK OF SELF–CONTROL. We need to see what this condition really is. Every man is permitted, in a large measure, to be his own sovereign. No tyrant can invade the secret sanctuary of his thoughts. His ideas, passions, and will are his own. Moreover, God has given to us freedom of will, so that we can give the rein to our passions or restrain them. The inner man is like a city full of life. We are each called upon to keep order in our own cities, and, if we do not respond to the call, the result will be riotous confusion. There are wild beasts within that must be chained and caged, or they will break loose and ravage the streetsmurderous propensities that must be shut in a deep dungeon; ugly and vile tendencies to sin that need to be crushed lest they usurp the control of the life. When the will is not fortified and exercised against these evil things, we suffer from lack of self-control.
II. THE CONSEQUENCES OF LACK OF SELF–CONTROL. The “city is broken down, and without walls.”
1. Dilapidation. The city falls into ruins; its palaces and temples are wrecked; rain penetrates its broken roofs; the wind blows through the crevices of its ill-kept tenements. There is such a thing as a dilapidated soul. Remains of its former glory may yet be detected, but they only add to the shame of its present condition. By failing to control himself, the foolish man has let his passions tear his very soul to pieces. His character is a wreck.
2. An unprotected condition. The walls have vanished. The city lies open to the invader. Self-control serves as a wall to protect the soul from temptation; when this disappears, the soul’s shelter is lest. Then worse evils follow. Wolves from the forest join with the unclean creatures of the city in wasting the miserable place. It is given over to the enemy. Such is the final condition of one without self-control. He is subject to all sorts of bad foreign influences. In the end he becomes like a city sacked by devils.
III. THE CAUSE AND THE REMEDY OF THE LACK OF SELF–CONTROL.
1. The causeweak self-indulgence. At first the man might have held himself under; but he commenced to indulge his passions, and now they have the mastery over him. He did not begin by choosing evil; indeed, he has never decidedly chosen it. All he has done has been to permit “sin to reign” in his “mortal body.” This was not the choice of sin, but it was culpable weakness.
2. The remedyDivine strength. We are all too weak to stand alone; but when we have lost control over ourselves, there is no remedy but in the mighty salvation of Christ. This gives strength for the future, by means of which we may crucify the flesh. If we cannot rule our spirits, we may seek that Christ shall take possession of them and reign within. He will build up the broken wails and restore the ruined dwellings.
HOMILIES BY E. JOHNSON
Pro 25:2-5
Kings: their attributes and duties
I. CONTRAST BETWEEN DIVINE AND HUMAN GOVERNMENT. Divine government is a mystery in its principles and its ends. Partial revelation only is given of its method in the Scriptures and in the actual course of the world. Actual relations are one thing, their secret spring another. The former may be known, the latter is veiled from our scrutiny. On the contrary, human government should be founded on principles intelligible to all and commendable to the conscience and reason of all. In the kingdom of God, says Luther, we must not seek to be wise, and wish to know the why and wherefore, but have faith in everything. In the kingdom of the world a governor should know and ask the why and wherefore, and trust in nothing.
II. THE RESERVE OF RULERS. (Pro 25:3.) If the heart in general is unsearchable, much more must theirs be who have not their own merely, but the secrets of nations in their keeping. The lesson is taught of abstaining from hasty censure of the actions and policy of those in power; the grounds of that policy may be far deeper than anything that meets the eye.
III. THE DUTY OF DISCERNMENT IN RULERS. (Pro 25:4, Pro 25:5.) As the refiner separates the dross from the silver, which mars its beauty and purity, so should the king exclude from his presence and counsels the profligate and the base. A pure or vicious court has immense influence on the manners and morals of the community. Christ speaks in like manner of gathering out of his kingdom at the day of judgment all offenders and workers of iniquity.
IV. THE TRUE FOUNDATION OF AUTHORITY. (Pro 25:5.) Not force, but moral power; not might, but right. How often in our time have thrones tottered or the occupant fallen when physical force alone was recognized as the basis of security 1 Justice is imprinted upon the nature of man. And let rulers who would maintain their power ever appeal to reason and to right. He who takes the motto, “Be just and fear not,” for the maxim of his policy lays the only stable foundation of law and government.J.
Pro 25:6, Pro 25:7
A lesson in courtly manners
Nothing in conduct is unimportant. Fitting and graceful manners are those which become our station in life. Here the relations to our superiors are touched upon.
I. WE SHOULD KNOW OUR PLACE, AND NOT STEP OUT OF IT. (Pro 25:6.) As the Arabic proverb finely says,” Sit in thy place, and no man can make thee rise.” “All that good manners demand,” says a great writer,” is composure and self-content.” We may add to this “an equal willingness to allow the social claims of others as to rely upon our own.” Self-respect is complemented by deference. We need a ready perception of worth and beauty in our companions. If it is folly to refuse respect to admitted external rank, much more to the native rank of the soul.
II. WE SHOULD ASSUME THE LOWEST RATHER THAN THE HIGHEST PLACE. (Pro 25:7.) The lesson runs all through life, from the outward to the inward and the spiritual (see Luk 14:8-11). “Comme il faut‘as we must be’is the Frenchman’s description of good society.” The lesson is mainly against presumption in any and all of its forms, an offence hateful to man and God. To take the lowly place in religion here becomes us, and it leads to exaltation; to grasp at more than our due is to lose all and earn our condemnation. Christianity has a deep relation to manners. There is nothing so beautiful as the code of manners given in the New Testament.
“How near to good is what is fair!
Which we no sooner see,
But with the lines and outward air,
Our senses taken be.”
Pro 25:8-10
Some social pests
I. THE CONTENTIOUS PERSON. (Pro 25:8.) He is irritable, easily takes offence, is readily provoked, barbs even the playful darts of jest with poison. When the consequences of this ill temper have broken out in full force, its mischief is seen and exposed too late. Beware, then, of “entrance to a quarrel.” The contentious man may make real in the end the enmity of which he only dreams.
II. MANFUL CONDUCT IN DISPUTES. (Pro 25:9.) If an unavoidable dispute has begun, bear thyself in it with energy, but with honour. It is unmanly and base to employ against one’s opponent the secrets that have been learned from him in some earlier confidential moment. Go first to your adversary, and seek a cordial explanation of the difference, and a lair and honourable settlement. And do not be tempted to mix up foreign matters with it. “Agree with thine adversary quickly.”
III. THE EVIL OF NOURISHING QUARRELS. (Pro 25:10.) Lawsuits consume time, money, rest, and friends. Worst of all consequences, however, is that in the man’s own mind. He lights a fire in his own bosom and keeps it ever supplied with the fuel of passion, and may turn his heart, and perhaps his home, into a hell.J.
Pro 25:11-15
Similitudes of moral beauty and goodness
I. THE APT WORD. Compared to “golden apples in silver frames.” Carved work adorning the ceilings of rooms is perhaps alluded to. The beauty of the groined sets off the worth of the object. Just so the good word is set off by the seasonableness of the moment of its utterance (1Pe 4:11). The apt word is “a word upon wheels, not lotted or dragged, but rolling smoothly along like chariot wheels.” Our Lord’s discourses (e.g. on the bread and water of life) sprang naturally out of the course of passing conversation (Joh 4:1-54.; Luk 14:1-35.). So with Patti’s famous discourse on Mars’ Hill (Act 17:1-34).
II. WISE CENSURE IN THE WILLING EAR IS COMPARED TO A GOLDEN EARRING. (Pro 25:12.) For if all wisdom is precious as pure gold, and beautiful as ornaments m that material, to receive and wear with meekness in the memory and heart such counsels is better than any other decoration. “The wisest princes need not think it any diminution to their greatness or derogation to their sufficiency to rely upon counsel. God himself is not without, but hath made it one of the great names of his blessed Son, ‘The Counsellor'” (Bacon). He who willingly gives heed to wise chastisement does a better service to his ears than if he adorned them with the finest gold and with genuine pearls.
III. A FAITHFUL MESSENGER IS COMPARED TO COOLING SNOW. (Pro 25:13.) In the heat of harvest labour a draught of melted snow from Lebanon is like a “winter in summer” (Xen.,’ Mem.,’ Pro 2:1, 30). A traveller says, “Snow so cold is brought down from Mount Lebanon that, mixed with wine, it renders ice itself cold.” So refreshing is faithfulness in service. The true servant is not to be paid with gold.
IV. IDLE PRETENSIONS COMPARED TO CLOUDS AND WIND WITHOUT RAIN. (Pro 25:14.) Promise without performance. Let men be what they would seem to be. “What has he done? is the Divine question which searches men and transpierces every false reputation .Pretension may sit still, but cannot act. Pretension never feigned an act of real greatness. Pretension never wrote an ‘Iliad,’ nor drove back Xerxes, nor Christianized the world, nor abolished slavery.”
V. THE POWER OF PATIENCE. (Pro 25:15.) Time and patience are persuasive; a proverb compares them to an inaudible file. Here patience is viewed as a noiseless hammer, silently crushing resistance. “He who would break through a wall with his hand,” says an old commentator, “will hardly succeed!” But how do gentleness and mildness win their way! “I Paul beseech you by the meekness and gentleness of Christ” (2Co 10:1).J.
Pro 25:16-20
Excesses and errors
I. WARNING AGAINST SATIETY. (Pro 25:16, Pro 25:17.) The stories of Samson and of Jonathan may be read in illustration of the saying (Jdg 14:8, Jdg 14:9; 1Sa 14:26). Pro 25:27 points the warning against incurring the pain of satiety, “Honey, too, hath satiety,” says Pindar
“A surfeit of the sweetest things,
The deepest loathing to the stomach brings.”
1. We should beware of a too frequent repetition of even innocent pleasures. “If a man will not allow himself leisure to be thirsty, he can never know the true pleasure of drinking.” Self-indulgence far more than suffering unnerves the soul. It may well be askedHow can men bear the ills of life, if its very pleasures fatigue them?
2. A special application of the warning. Do not weary your friends. There should be a sacred reserve of a delicate mutual respect even in the most intimate relations of friendship. To invade a busy privacy, with a view to enjoy a snatch of gossip or secure some paltry convenience, is an offence against the minor morals. Defect in manners is usually owing to want of delicacy of perception. Kindly utterance must rest on the conscientious observance of peat Christian principles; let daily life be evangelized by their all-pervading power. Let us make our “foot precious” to our neighbour by not intruding it too often in his home. Better that our visits should be like angels’, few and far between, than frequent and wearisome as those of a beggar or a dun.
II. THE TONGUE OF THE FALSE WITNESS. (Pro 25:15.) Compared to destructive weapons (comp. Psa 52:4; Psa 57:4; Psa 64:4; Psa 120:4). “The slanderer wounds three at oncehimself, him he speaks of, and him that hears” (Leighton). Not only falsehood, but the perverse and distorted way of telling the truth, comes under this ban. “In the case of the witness against our Lord, the words were true, the evidence false; while they reported the words, they misrepresented the sense; and thus swore a true falsehood, and were truly foresworn (Mat 26:60)” (Bishop Hall).
III. MISPLACED CONFIDENCE. (Pro 25:19.) Compared to a broken tooth and a disjointed foot. It is a too common experience, and suggests the counsel to select as confidants only good men. “Be continually with a godly man, whom thou knowest to keep the commandments of the Lord, whose mind is according to thy mind, and will sorrow with thee, if thou shalt miscarry; and above all, pray to the Most High, that he will direct thy way in truth” (Ec 37:12-15). Above all, “let God be true, and every man a liar.”
IV. INAPT AND UNREASONABLE MIRTH. (Pro 25:20.) It is like the mixture of acid with soda, by which the latter is destroyed; while the combination with oil, etc; produces a useful compound. It is like laying aside a garment in cold weather. Discordant behaviour, the words or the manner out of tune with the occasion, is the fault pointed at. It springs from thoughtlessness and want of sympathy. The Spirit of Christ teaches us to cultivate imagination and sympathy with others. “Rejoice with them that do rejoice, and weep with them that weep.”J.
Pro 25:21, Pro 25:22
Love to our enemy
I. LOVE DELIGHTS IN ITS OPPORTUNITY. (Pro 25:21.) And to true Christian love there is no opportunity sweeter than the distress of a foe.
II. LOVE DELIGHTS IN SUPPLYING NEED. It is the opposite of egotism, which clamours for personal satisfaction, and closes the avenues of pity to the distressed.
III. LOVE IS VICTORIOUS OVER EVIL. (Pro 25:22.) A wholesome pain is excited in the mind of the enemy. He begins to feel regret and remorse. The torch of a love divinely kindled dissolves the barrier of ice between soul and soul. Evil is overcome good.
IV. LOVE IS SURE OF ITS REWARD. Both present, in conscience; and eternal in the fruits and in the award of God. Not a cup of cold water shall be forgotten.J.
Pro 25:23-28
Moral invectives
I. AGAINST SLANDER. (Pro 25:23.) Here is a striking picture. Gunning and slanderous habits beget a dark and gloomy expression on the brow; as a homely German proverb says, “He makes a face like three days’ rainy weather.” The countenance, rightly read, is the mirror of the soul. Without the candid soul the brow cannot be clear and open. If we look into the mirror, we may see the condemnation which nature (that is, God) stamps upon our evil and unholy moods.
II. AGAINST CONTENTIOUSNESS. (Pro 25:24.) Better solitude than the presence of the quarrelsome in the home. A wife is either the husband’s most satisfying delight or the cruetlest thorn in his side.
III. UNHOLY COWARDICE. (Pro 25:26.) Faint heartedness springs from need of genuine faith. To see the chief struck down in battle dismays the band.
“He is gone from the mountain,
he is lost to the forest,
Like a summer-dried fountain,
when our need was the sorest!”
And if the good man is a fountain of help and encouragement by his example, how does the drying up of such a springthe failure to assert the truth and confront the gainsayerdismay and paralyze those who look on!
IV. EXCESS IN SPECULATIVE THOUGHT. (Pro 25:27.) There may be too much of any good thing, even of the pursuit of knowledge. It is too much when it disturbs the health; as a common proverb of the Germans says, “To know everything gives the headache.” It is too much when it disturbs the moral balance and unfits for society. We must know when to leave the heights of speculation and nestle in the lowly vale of faith.
V. WANT OF SELF–CONTROL. (Pro 25:28.) It is like an undefended city or one in ruins. How weak is it to be able to endure nothing, to deem it a mark of strength to resist every provocation and injury! Let us learn, after Christ’s example, to be abused without being angry; to give soft words and hard arguments; and to cultivate self-control in matters of small moment, in preparation for those of greater. For “if we have run with the footmen, and they have wearied us, how shall we contend with horses?”J.
Pro 25:25
Good news from abroad
I. IT IS REFRESHING AND EVER WELCOME. This needs no illustration. Absence and distance raise a thousand fears in the fancy. Division and space from loved ones chill the heart. The arrival of good tidings bridges over great gulfs in thought.
II. IT IS A PARABLE OF THE SPIRITUAL SPHERE. God has sent us good news from what, in our sins and ignorance, seems a far country. We have friends there. There is a real link between us. We are really near. There is the prospect of a final reunion.J.
HOMILIES BY W. CLARKSON
Pro 25:2
God’s glory in concealing
A contrast is here drawn between the glory of God and the honour of man, especially of one class of menthe order of kings.
I. THE HONOUR OF MAN IN INVESTIGATING.
1. The honour of royalty. This is “to search out a matter.” The king is acting in a way that honours him when
(1) he searches human nature and knows all that he can learn about mankind, all, therefore, that he can know about his subjects;
(2) he acquaints himself with the character, the disposition, the career, of those immediately about him, in whom he trusts, on whom he leans;
(3) he investigates different affairs as they arise, probing and sifting most carefully, not satisfied until he has searched the whole thing through. It becomes a king to make the most complete and patient investigation into all national affairs.
2. The honour of mankind generally. This is to “search out” and become practically familiar with
(1) all the resources this earth will yield us for our use and our enlargement;
(2) the physical, mental, moral, and spiritual necessities of those around us;
(3) what is the true way to supply their need. This is that which most honours the disciples of that Son of man who came to minister and to redeem.
II. THE GLORY OF GOD IN CONCEALING. The thought of the writer is obscure. We shall certainly get into the track of it if we consider the three truths:
1. That God has no need to investigate. “All things are naked and open to the eyes of him with whom we have to do;” all the dark places of the earth, the hearts of men, the most abstruse problems which are so perplexing in our sight.
2. That he himself is the Inscrutable One. “His thoughts are very deep,” his “ways past finding out.”
3. That it is necessary for him to conceal in order that he may truly bless; that he knows more than he can wisely reveal at once. Parents readily understand this, for they have frequently, constantly, to keep some truths our. of sight, ready for a later day and fuller powers; also to decline to reveal, and to leave their children to find out by their own patience and ingenuity. This is very frequently the case with our heavenly Father. For our own sake he half reveals to us and half conceals from us
(1) the way to become materially enriched, leaving us to find out what we need to know about agriculture and the stores of wealth that are far below the surface;
(2) the way to be mentally enlarged and established;
(3) the way to moral and spiritual good. God l,as designedly and for our ultimate benefit and blessing left much to be searched for and brought out of the Biblehis providential dealings with us, our future, both here and hereafter. It is the glory of man that he can discover and reveal what his fellow men are unable to make out. It is the glory of God that he cannot make known to us all that is present to his eye, or such revelation of present good and future blessedness would injure us; that he must hide from us a part of his infinite wisdom, some of his inexhaustible stores, and leave us to search and ascertain, that by our searching we may be “lifted up and strengthened.”C.
Pro 25:6, Pro 25:7
Modesty and self-assertion
Some amount of self-assertion is no doubt necessary for honourable success and fruitful achievement. But nothing is more common than for this quality to go beyond its true limit and become distasteful and even offensive both to God and man. What Solomon here deprecates, our Lord also condemns; what he honours, the Divine Teacher also prefers (see Luk 14:9).
I. THE DANGER OF SELF–ASSERTION. Its temptation is to assume such proportions that
(1) it becomes immodesty, and this is a positive evil, a blemish in character, and a blot upon the life; and
(2) it defeats its own ends, for it provokes antagonism and is discomfited and dishonoured. Every one is pleased when the presumptuous man is humiliated.
II. THE PREFERENCE OF MODESTY.
1. It is frequently successful. Modesty commends us to the good; we secure their good will; they are inclined to help us and to further our desires; they promote our prosperity. Every one is gratified when the man who “does not think more highly of himself than he ought to think” is the object of esteem, and takes the place of honour.
2. It is always beautiful. It is quite possible that, as a matter of worldly policy, modesty may not “answer.” It may be, it will often happen, that a strong complacency and vigorous self-assertion will pass it in the race of life. Yet is it the fitting, the becoming, the beautiful thing. It is an adornment of the soul (see 1Pe 3:3). It makes the other virtues and graces which are possessed to shine with peculiar lustre. It gives attractiveness to Christian character and lends a sweetness and influence which nothing else could confer. To be lowly minded is a far better portion than to have the gains and honours which an ugly assertiveness may command (see homily on Luk 14:7-11).C,
Pro 25:8, Pro 25:9
The wise way of settlement
We look at
I. THE INEVITABLENESS OF DISPUTES. It is quite impossible that, with our present complication of interestsindividual, domestic, social, civic, nationaldifferences and difficulties should not arise amongst us. There must be a conflict of opinion, a clash of wishes and purposes, the divergence which may issue in dissension. What reason would teach us to anticipate experience shows us to exist.
II. THE TEMPTATION OF THE HASTY. This is to enter at once upon strife; to “carry it to the court,” to “enter an action,” to make a serious charge; or (in the case of a community) to take such hostile action as threatens, if it does not end in, war. The folly of this procedure is seen in the considerations:
1. That it interposes an insurmountable barrier between ourselves and our neighbours; we shall never again live in perfect amity with the man with whom we have thus strives; we are sowing seeds of bitterness and discord which wilt bear fruit all our days.
2. That we are likely enough to be discomfited and ashamed.
(1) Those who judge “hastily” are usually in the wrong,
(2) No man is a wise and good judge in his own cause; to every man that which makes for himself seems stronger, and that which makes for his opponent seems weaker, than it appears to a disinterested observer.
(3) Whether a case will prosper or not at law depends on several uncertainties; and even if we have a righteous cause we may be entirely defeateda brilliant advocate against us will easily “make the worse appear the better cause.”
(4) The issue may be such that we shall be impoverished and ashamed. And that which will aggravate our misery will be that we have so foolishly neglected
III. THE WAY OF THE WISE. To go at once to the offender and to state our complaint to him. This is in every way right and wise.
1. It is the way of manliness and honour. To talk to a third person about it is more easy and pleasant “to the flesh,” but it is not the straightforward and manly course.
2. It is the way that is becoming. It is not the fitting thing to disclose our secrets to another; personal and domestic and ecclesiastical contentious are hidden by the wise and the worthy rather than made known to the world.
3. It is the way of peace; for, in the majority of cases, a very little explanation or a very simple apology at the beginning will set everything right.
4. It is the distinctly Christian way (Mat 5:25, Mat 5:26; Mat 18:15).C.
Pro 25:11
Welcome words
But what are
I. THE WORDS THAT ARE WELCOME. They are:
1. Words that travel; “words upon wheels” (literally). They are words that do not “fall to the ground like water which cannot be gathered up again;” but words which are not allowed “to fall to the ground,” which pass from lip to lip, from soul to soul, from land to land, from age to age.
2. Words that are level with our human understanding; which do not require special learning, or profundity, or experience to be appreciated, but which make their appeal to the common intelligence of mankind.
3. Words that meet our spiritual necessities; that direct us in doubt, that comfort us in sorrow, that strengthen us in weakness, that nerve us in duty, that calm us in excitement, that sustain us in disappointment, that give us hope in death.
II. THEIR COMMENDATION. They are like golden apples in silver caskets; i.e. they are things that excite our admiration and bring us refreshment. We do well to admire the true and wise word; the saying or the proverb, the terse, sagacious utterance which holds a little world of wisdom in its sentences, is a thing to be admired by us all. The man who first launches it is a benefactor of his people. And we do still better to appropriate and employ it; to find refreshment and even nourishment in it. Many a wise word has given needed strength to a human soul in the very crisis of its destiny.
III. THEIR CULTIVATION. How shall we learn to speak these “words upon wheels”these fitting, wholesome, strengthening words? They come:
1. From a true heart; a heart that is true and loyal to its God and Saviour. First of all we must be right with him; only from a pure fountain will come the healing stream.
2. From a kind heart. It is love, pity, sympathy, that will prompt the right utterance. Where the learned deliverance or the brilliant bon-mot would entirely fail, the simple utterance of affection will do the truest work, will hit the mark in the very centre. Love is the best interpreter and the ablest spokesman as we make the pilgrimage and bear the burdens of our life.
3. From a thoughtful spirit. It is not the superficial talker, that discourses upon every possible topic, but rather the man who thinks, who ponders and weighs what he knows and sees, who tries to look into things, and who takes the trouble to look back and to look onward,it is he who has something to say which it will be worth our while to listen to.
4. From practised lips. We do not acquire this sacred art of wise and helpful speech in a day or in a year; it is the happy and exquisite product of patient effort, it is a growth, it is a holy and beneficent habit, it is a thing to be cultivated; we may begin poorly enough, but by earnest eudeavour we shall succeed if we will only “continue in well doing.”C.
Pro 25:16, Pro 25:27
The wisdom of moderation
We can only eat a small quantity of honey; it we go beyond the limit we find out our mistake. Of this, as of all very sweet things, the words of the great dramatist are true, that “a little more than enough is by much too much.” This is particularly applicable to that to which it is here referred.
I. SELF–PRAISE. We may go a little way in that direction, but not far. If we transgress the narrow bounds allowed, we shall soon find that we have done ourselves harm in the estimation of our neighbour. And even to talk, without praise, of ourselves is a habit to be held well in check, or it will run into an offensive and injurious egotism (see homily on Pro 17:2).
II. SELF–EXAMINATION. TO “search out our own glory” is not glorious, but rather inglorious. It is allowable enough for a man sometimes to recall what he has been to others, and what he has done for others; but he may not practise this beyond a very circumscribed limit. To hold up his own achievements before his own eyes is to beget a very perilous complacency; to find them out for other people’s edification is quite as dangerous. And, on the other hand, for men to be searching their hearts or their lives to discover what is evil in them, to be instituting a constant examination of their souls to ascertain whereabouts they stand,this is open to grave mistake, and may soon become unwise and hurtful. Self-examination is very good up to a certain point; beyond that point it becomes morbid and is a serious mistake.
III. BODILY EXERCISE AND INDULGENCE. This is very pleasant and (the latter) very “sweet,” like the eating of honey. And to go some way in both of these is good and wise. But let the athlete beware lest his very love of bodily exercise betrays him into excesses which undermine his strength and bring on premature decline and death. And as to bodily indulgence, let us be often reminding ourselves that only in the cup of strict moderationwhatever that cup may beis real pleasure or lasting health to be found. All excess here is as foolish as it is sinful.
IV. SPIRITUAL NOURISHMENT. Can we have too much of this? Undoubtedly we can. Those who are perpetually partaking of one particular kind of religious nourishment, however good that may be in its way and measure, are over-eating of one kind of food, and they will suffer for so doing. They will not grow as God meant them to grow, proportionately and symmetrically; there will be a lopsidedness about their mind or character which is very noticeable and very ugly. Whether it be the contemplative, or the poetical, or the speculative, or the evangelistic, or the didactic, or any other side of truth in which men surfeit their souls, they make a mistake in so doing. They should understand that Divine truth has many sides and aspects, that there is not any one of them that constitutes wisdom or is sufficient to fill the mind and build up the character of a man. Our wisdom is to partake of the various dishes which are on the table our bountiful Host has provided for us; for as the body is the better for eating of many “meats,” so is the soul all the stronger and all the fairer for partaking in moderation of all the various sources of spiritual nutrition that are within its reach.C.
Pro 25:20, Pro 25:25
The inopportune and the acceptable
“A man that hath friends must show himself friendly” (Pro 18:24). And if we would do this we must be careful to choose our time for speaking the truth to our friends, and must study to do not only the right but the appropriate thing. We must
I. ABSTAIN FROM THE INOPPORTUNE. (Pro 25:20.) It should require but a very humble share of delicacy to understand that what is very valuable at one time is altogether misplaced and unpalatable at another. We should carefully abstain from:
1. All merriment in the presence of great sorrow. By indulgence in it then we only add fuel to the fire of grief.
2. The discussion of business or the proposals of pleasure in the presence of earnest spiritual solicitude. When men are profoundly anxious about their relations with God, they do not want us to harass and burden them with talk about temporal affairs or about social entertainments; these are good in their time, but not at such a time as that.
3. Entering into the affairs of life in the presence of the dying. Those who stand very near indeed to the future world do not want to be vexed with matters which they are leaving behind for ever. Similarly, it is a mistake to be always or even often discussing death and the future with those who, while not unready for either, are charged with the duties and responsibilities of active life.
4. An urgent insistance upon spiritual obligations in presence of acute bodily suffering or severe destitution. The Christian course, in such a case, is to call in the doctor or the baker.
II. CULTIVATE THE ACCEPTABLE. (Pro 25:25.) How acceptable to the human heart is:
1. Good news from our friends and kindred when afar off from us. It is worth while to take much trouble, to a put ourselves quite out of our way,” in order to convey this; it is one of the friendliest of friendly acts.
2. Society in loneliness; the kindly visit paid to the solitary, a conversation (however brief and simple) with those whose hearth is uncheered by companionship.
3. Encouragement in depression. The heart often aches and hungers for a word of cheer, and one very short sentence may lift it up from depths of disappointment and depression into the bracing air of hopefulness and determination.
4. Sympathy in sorrow. Grief does not crave many or fine words; it asks for genuine sympathythe “feeling with” it; if it has this, it will gratefully accept any simplest utterance in word or deed, and will be comforted and strengthened by it. Real sympathy is always the acceptable thing.
5. Guidance in perplexity. When we do not know which way to turn, then the brief word of direction from one who has “gone that way before us” is valuable indeed. There is no kinder friend than the true and faithful guide. If we would take our part well and be to our brethren all that it is in our power to become, we must study to do the congenial and acceptable thing. The man who has acquired this art is worthy of our admiration and our love; we are sure that he will not go without our Master’s commendation; for is it not he who is feeding the hungry, and giving the thirsty to drink? is it not he who is clothing the naked and healing the sick? While we do these two things, should we not also
III. BE PREPARED FOR EVERY POSSIBLE CONDITION? We may be sure that uncongenial and congenial things will be said to us, timely and untimely attitudes will be taken toward us; some men will aggravate and others will heal our spirits. The wise man will see to it that he is
(1) rooted in those principles which never change but always sustain;
(2) has his strength in the One “with whom is no variableness nor shadow of turning.”C.
Pro 25:21
The true triumph
(See homily on Pro 24:17, Pro 24:18, Pro 24:29.) To the truth on this subject there affirmed, may be added the consideration that to return good for evil is the true triumph; for
I. TO BE AVENGED IS REALLY UNSATISFACTORY. It is, indeed, to have a momentary gratification. But of what character is this satisfaction? Is it not one that we share with the wild beast, with the savage, nay, even with the fiend? Is it one that we can approve in our calmer hour, that we can look back upon with any thankfulness or pure delight? In fact, it is to be really and inwardly defeated; for we then give way to a malevolent passionwe are “overcome of evil” instead of overcoming it. We allow thoughts to enter our mind and feelings to harbour in our heart of which, in worthier moments, we are utterly ashamed.
II. TO ACT MAGNANIMOUSLY IS THE VICTORIOUS THING.
1. It is to gain a very real victory over our self, over our lower passions.
2. It is to win our enemy. To make him suffer, to wound him, to damage his reputation, to cause him serious loss and injury,that is a very poor thing indeed to do. Anyone is, in a moral sense, equal to that; mere malevolence can do that and can be at home in the act of doing it. But to win an enemy, to turn his hatred into love, his contempt into esteem, his cruelty into kindness, his hostility into friendship,that is to triumph over him indeed, it is to “heap coals of fire upon his head.”
III. TO ACT MAGNANIMOUSLY IS TO ACT DIVINELY. For it is:
1. To carry out Divine commandment (text; Mat 5:43-48; Rom 12:14, Rom 12:19, Rom 12:21).
2. To act as the Divine Father does, and as Jesus Christ did when he was with us (Mat 5:45; Luk 23:24).
3. To receive a Divine reward (text). God will bestow a bountiful, spiritual blessing on those who thus resolutely keep his word, gain dominion over themselves, bless their neighbour, and follow in the footsteps of their Lord.C.
Pro 25:26
(See homily on Pro 26:1.)C.
Pro 25:28
(See homily on Pro 16:32.)C.
Fuente: The Complete Pulpit Commentary
Pro 25:1. These are also proverbs of Solomon To what has been said in the introduction to this book, may be added with great profit to the reader, Bishop Lowth’s 24th Prelection. By the men of Hezekiah, most probably are meant Eliakim, Shebna, and Joah, (See 2Ki 18:26.) who copied out or selected these proverbs.
Fuente: Commentary on the Holy Bible by Thomas Coke
IV. LATER COLLECTION BY THE MEN OF HEZEKIAH
True wisdom proclaimed as the chief good to kings and their subjects
Chaps. 2529
Superscription: Pro 25:1
1These also are proverbs of Solomon
which men of Hezekiah, the king of Judah, collected.
1. Admonition to the fear of God and righteousness, addressed to kings and subjects
Pro 25:2-28
2It is the glory of God to conceal a thing;
but the glory of kings to search out a matter.
3The heavens for height, and the earth for depth,
and the heart of kings (are) unsearchable.
4Take away the dross from silver,
and there cometh forth a vessel for the refiner;
5take away the wicked from before the king,
and his throne shall be established in righteousness.
6Display not thyself in the presence of the king,
and stand not in the place of the great;
7for it is better that it be said to thee, Come up hither,
than that they humble thee because of the king,
whom thine eyes have seen.
8Go not forth hastily to strive,
lest (it be said to thee): What wilt thou do in the end,
when thy neighbor hath put thee to shame?
9Debate thy cause with thy neighbor,
but disclose not the secret of another;
10lest he that heareth it upbraid thee,
and thine infamy turn not away.
11(Like) apples of gold in framework of silver
is a word fitly spoken.
12(As) a gold ring and an ornament of fine gold
is a wise reprover to an ear that heareth.
13As the coolness of snow on a harvest day
is a faithful messenger to them that send him;
he refresheth the soul of his master.
14Clouds and wind and no rain
(so is) a man who boasteth of a false gift.
15By forbearance is a prince persuaded,
and a gentle tongue breaketh the bone.
16Hast thou found honeyeat to thy satisfaction,
lest thou be surfeited with it and vomit it.
17Withhold thy foot from thy neighbors house,
lest he be weary of thee and hate thee.
18A maul, and a sword, and a sharp arrow
is the man that speaketh as a false witness against his neighbor.
19(Like) a broken tooth and an unsteady foot
is confidence in an unfaithful man in the day of need.
20(As) he that layeth aside clothing in a cold day(as) vinegar on nitre
is he that singeth songs with a heavy heart.
21If thine enemy hunger, give him bread to eat,
and if he thirst, give him water to drink:
22for (so) dost thou heap burning coals on his head;
and Jehovah will reward thee.
23North wind produceth rain,
so doth the slanderous tongue a troubled face.
24It is better to dwell in a corner of the house top,
than with a quarrelsome woman in a wide house.
25As cold water to a thirsty soul,
so is good news from a far country.
26(Like) a troubled fountain and a ruined spring
is the righteous man who wavereth before the wicked.
27To eat much honey is not good,
and to search out the difficult bringeth difficulty.
28(As) a city broken through, without walls,
is the man who hath no mastery over his own spirit.
GRAMMATICAL AND CRITICAL
[In the section of the Book of Proverbs including chaps. 2529 peculiar idioms are more numerous, peculiarities in radical forms and in inflections, some of them common to this section with some others in the Old Testament, others of an Aramaic type. These have usually been regarded (if explained at all) as resulting from the more miscellaneous character of this portion of the collection. Btt. finds hero provincialisms characteristic of Ephraim, belonging more naturally to the section of the country most in contact with Syria. The correctness of this view needs to be established by close investigation. For the enumeration of particulars see Bttchers Ausfuhrliches Lehrbuch, 29, 34, 35.A.]
Pro 25:4.The Infin. abs. [old root , see also Green, 172, 2, for the peculiar form] is in both cases, in Pro 25:4-5, to be regarded as Imperative (so all the ancient versions, and also Umbreit, Ewald, Elster), and not as in the first instance a substitute for the Indic. Imperf. (Hitzig, Bertheau), or as standing in both cases for the gerund (so Stier: is to be, should be taken away, etc.). [In Pro 25:4 this virtual Imper. is followed by a consec. Imperf., in Pro 25:5 by a consec. Jussive: let his throne be established, etc. Btt., 980, B, and n. 10A.]
Pro 25:7.[, an impersonal use of the Kal. Inf. constr., good is the saying; the rendering is often appropriately passive,so here that it be said to thee. Here and in Pro 25:27 the Infin. has a masc. predicate; in Pro 25:24 the fem. Infin. takes the same. Btt., 990, 1, a, and 3 A.]
Pro 25:9.[, a Piel Imperf. apocopate with lengthened vowel. See Green, 174, 4; Nordh., 451; Btt., 1085, A., etc.A.]
Pro 25:11,[, either a Kal Pass. Partic., written defectively,or a Hoph. Partic. deprived of its initial , which is no uncommon loss: the form would then be ; see Btt., 994, 5, 6, 10., regarded by Btt. as well as by Z. and others as derived from , wheel, the form is dual, the plural form with the same suffix being ; the meaning will then be on its (pair of) wheels, readily, aptly. See Btt., 678, 3, f.; 685, 42, and n. 4. Fuerst gives the preference to another meaning supported from the Arabic and the Talm., nach seinen Arten, according to its various uses and applications=fitly.A.]
Pro 25:16.[, a Perf. Hiph. with peculiarities in the vocalization and the suffix. Btt., 1158, 2; 1188, 33.A.]
Pro 25:17., Imper. Hiph. from (Isa 13:12; 1Sa 3:1).
Pro 25:19., Partic. fem. Kal from = . [Explained by Gesen. as an Infin. fem. used substantively, but by Fuerst, Btt., etc., as by our author,a fem. part. passing into an adjective use.] Instead of , wavering, unsteady, is either to be read (Part. Kal from ), or the form is with R. Kimchi, Bertheau, Elster, etc., to be regarded as a Pual part, with the omission of the performative (comp. Isa 54:11, etc.); comp. Ewald, Lehrb., 169 d. [Fuerst supports the latter explanation; Gesen., Lex. and Lehrgeb., Btt., Green (?) and others adopt the authors view. See esp. Btt., 492, ; and n. 2; 1063, C and n.4.A.]
Pro 25:20. is usually taken as a Hiph. Part. from , he who taketh off clothing, etc. Fuerst suggests the construing and rendering of it as a noun, with the meaning Pracht, splendor; Btt. strenuously maintains that it can be nothing else. Lehr., II., p. 377, n. 1, and references there given.A.].
EXEGETICAL
1. Pro 25:1. The Superscriptionplainly belonging to the whole subsequent collection as far as the end of chap. 29, and not merely to some such portion as Pro 25:2 to Pro 27:27, as Hitzig suggests; for there is in Pro 28:1 no new superscription, and the assumption that in Pro 28:17 sq. the central main division of the entire Book of Proverbs (1222:16) is continued, while Pro 28:1-16 is a fragment from a later hand, lacks all real support. Comp. remarks above on Pro 22:1.These also are proverbs of Solomonwhether precisely in the strictest sense, or in the broader one of an authorship that is Solomons only indirectly, on this point the expression gives us no definite knowledge. Proverbs of Solomon in the broader sense may very properly be included under the phrase.Which have been collected.In regard to the meaning of this verb see what is already said in the Introd., 12 (pp. 26). The meaning remove (from the original place), transfer, transplant, compile is certainly lexically established, and is to be preferred without qualification to the explanations which differ from it; to append or arrange (ordine disponere), or to preserve (durare facere, conservare). Whether as the source from which the transfer or compilation of the following proverbs was made, we are to think simply of one book or of several books, so that the transfer would be the purely literary labor of excerpting, a transcribing, or collecting by copying (comp. the of the LXX); or whether we have to consider as the source simply the oral transmission of ancient proverbs of wise men by the mouth of the people (Hitzig), must remain doubtful. It is perhaps most probable, that both the written and the oral tradition were alike sifted for the objects of the collection.By the men of Hezekiah.Possibly a learned commission created by this king for the purpose of this work of compilation, consisting of the most noted wise men of his time. Comp. Introd., 3, and 12, as cited above. [Fuerst, in his Kanon des Alten Testaments, cites the Jewish tradition as holding a different view in several of these particulars. In regard to original authorship, the title is not interpreted as even claiming all for Solomon, though his is the chief and representative name; it is rather the aim and effect of the collection that is emphasized. Tradition, moreover, interprets the these also as showing that the preceding sections were likewise collected by the men of Hezekiah, the verb in the superscription to this fourth collection meaning continued. The men of Hezekiah furthermore are represented as not simply literati and poets of the kings court temporarily associated and engaged in a specific work, but a college existing for similar purposes two hundred and eighty years, seven full generations. For details and references see Fuersts Kanon, pp. 7380.A.]
2. Pro 25:2-5. Of kings, their necessary attributes and duties.It is the glory of God to conceal a thingviz., so far forth as He, the God that hideth Himself (Isa 45:15), is incomprehensible in His being, and unsearchable in His judgments (Rom 11:33), so that accordingly all His action is a working out from the unknown, the hidden, a sudden revealing of hidden marvels (the secret things of Deu 29:29). [David says, The heavens declare the glory of God, and Solomon adds, that Gods glory is seen not only in what He reveals, but what He concealsa profound observation, which is the best answer to many Scriptural objections to Divine Revelation, as has been shown by Bp. Butler in his Analogy. Wordsw., in loc.].On the contrary, it is the glory of kings to search out a matter, rightly to discern and to make clear debatable points in jurisprudence, and in general, on the ground of careful inquiry, investigation and consultation, to issue commands and to shape political ordinances. Comp. what Gthe once said (Sammtl. Werke, Bd. 45, p. 41): It is the business of the world-spirit to preserve mysteries before, yea, often after the deed; the poets impulse is to disclose the mystery; and also Luthers marginal comment on our passage (see, below, the Homiletical notes). is moreover in both instances to be rendered by thing, matter, and not by word (Vulg., Cocceius, Umbreit, etc.); for in clause b in particular this latter meaning seems wholly inapposite.
Pro 25:3. The heavens for height, the earth for depth, and the heart of kings (are) unsearchable. , no searching out, is plainly the predicate of the subjects in clause a also, so that the entire verse forms but one proposition. And this is not a possible admonition to kings (not to suffer themselves to be searched out, but to preserve their secrets faithfully), as Umbreit, Van Ess, De W., etc., think, but a simple didactic proposition, to bring out the fact, that while the heart of man is in general deep and difficult to fathom (Jer 17:9; Psa 64:7), that of kings is peculiarly inaccessible and shut up within itself, much as may be depending on its decisions. [While, then, according to Pro 25:2, it is a kings glory to get all the light he can (Stuart), it is his glory, and often an absolute condition of his prosperity and that of his kingdom, that he be able to keep his own counsel,that of his heart there be no searching out.A.]
Pro 25:4-5. Take away the dross from silver.The dross, whose removal empowers the refiner or goldsmith to prepare a vase of noble metals, corresponds here, as in Jer 6:29, to the wicked or ungodly men who are to be purged out of a political commonwealth.Take away the wicked from before the kingi.e., before the court, or by virtue of the kings: judicial decision. The wicked is probably not to be designated as a servant of the king by the phrase before the king (contrary to the view of Ewald and Bertheau [Kamph., Dderlein, H., etc.).With 5, b, comp. Pro 16:12; Pro 29:14.
3. Pro 25:6-7. Warning against arrogance in intercourse with kings and their nobles.Display not thyself in the presence of the king;lit., bring not thy glory to view, make not thyself glorious (Stier).With the phrase great men in clause b comp. Pro 18:6; 2Sa 3:38; 2Ki 10:6, etc.With Pro 25:7 compare in general Luk 14:8-11, as well as the Arabic proverb (Meidani, p. 72), Sit not in a place from which one may bid thee rise up.Than that they humble thee (thy humbling) before the king.Z. renders because of a prince, and goes on to say: Usually, before a prince, in his presence. But then we should have expected rather the plural, before, in the presence of princes and nobles. seems to require to be employed here rather in the sense of because of, in relation to (comp. 2Sa 3:31); and the following whom thine eyes have seen seems to suggest the criminality, by no means ignorant, of the dishonor put on the dignity of the prince (thus Hitzig correctly explains). [We cannot see the fitness of this departure from universal usage in regard to , which occurs hundreds of times in the O. T. with various modifications of the meaning before, but has not in one conceded instance the meaning on account of. It has been used twice just before with its ordinary meaning, and before the end of the chapter occurs again with the same meaning. There is room for difference of opinion as to the person before whom the humiliation is to be,whether it be the king himself, or some prince or noble of his court, but there can be none as to the preposition required to express the idea. It is probably best to regard the king, who is chiefly affronted by such arrogance, as described here, not by his specific and official title, but as the exalted one who was to see and be seen, and before whom the humiliation is most crushing.A.]
4. Pro 25:8-10. Warning against contentiousness and loquacity.Go not forth hastily to strive;i.e., do not begin controversies with undue haste (Luther: rush not forth soon to quarrel).Lest (it be said to thee) What wilt thou do in the end, etc.Lit., at the end thereof, at its (the strifes) end, at the time, therefore, when the evil results of the contention have shown themselves. It is so natural to supply a verb of saying with the lest before What wilt thou do? that we may without hesitation have recourse to this expedient for filling out the form of expression, which certainly is perplexingly concise and elliptical (comp. Umbreit, Elster, Stier [Kamph., H.,N., M.], etc., and even a commentator as early as Jarchi, on this passage). At all events this solution is better than that devised by Ewald and Bertheau [De W., S.], who take the what in the sense of what evil, what terrible thing (lest disgracefully treated by thine opponent and excited to wrath, thou do some fearful thing!)
Pro 25:9. Debate thy cause (strive thy strife) with thy neighbor, etc.If the contest has become really inevitable, if it has come to process of law, then press thy cause with energy, but honorably, with the avoidance of all unworthy or low means,and especially in such a way that thou do not by any possibility with a malicious wickedness betray secrets of thine opponent that may have been earlier entrusted to thee.
Pro 25:10. Lest he that heareth it upbraid thee.The hearer does not denote possibly the injured friend (LXX, Schultens [Wordsw.], etc.)which would be intolerably flat and tautological, but very indefinitely, any one who obtains knowledge of that dishonorable and treacherous conduct. The Piel is used here only in the sense of curse, despise; comp. the corresponding noun reproach in Pro 14:34.And thine evil name turn not away,die not out again, depart not from thee. Comp. the use of of wrath that is allayed or quieted; Gen 27:44-45, and frequently.
5. Pro 25:11-15. Five symmetrically constructed and concise comparisons, in praise of wisdom in speech, of fidelity, liberality and gentleness.
Pro 25:11. Apples of gold in frame work of silver. which occurred in Pro 18:11, in the sense of imagination, conceit, is unquestionably to be left with its usual meaning, sculpture (carved or embossed work); comp. Eze 8:12; Lev 26:1; Num 33:52, Under the term we are to understand some such thing as sculptured work for the decoration of ceilings, pillared galleries, etc., which exhibits golden apples on a groundwork of silver. That in this case we must have expected the precise term for pomegranates () is an arbitrary assertion of Hitzigs, in support of which wo need neither emend with him, to read (from an alleged noun =, palm bough) or branches, nor with Luther give to the word in question the signification baskets, which has no parallel to support it. [Kamph., H., M., etc., support this rendering of Luthers; De W. and N. suppose the silver work to be inlaid or embossed on the golden apples; while Bertheau, Gesen., S., Wordsw., etc., understand the description to be of golden fruit, represented either in solid or embroidered work on a ground-work of silver. Fuerst seems to favor the application of the term to ornamented furniture or plate for the table; and this certainly has the advantage of natural probability in its favorA.](Is) a word fitly spoken [spoken in its time.Z.] Comp. Pro 15:23, where however we have instead of the unique expression found in our verse. That this peculiar form of speech, which appears to signify strictly after the manner of its wheals, or on its wheels, is in reality equivalent to justo tempore, in tempore suo, is expressed as early as Symmachus and the Vulg., as well as supported by the analogy of a similar Arabic expression, in which the radical word is in like manner used to describe time revolving in its circuit, moving on in the form of a ring, or after the manner of wheels. Comp. also the well known vision of Ezekiel; Eze 1:15 sq. [See Crit. Notes. Bertheau, H., favor the exposition above given; Gesen., S., M., Wordsw. favor the other and less figurative way of reaching the same idea.A.]
Pro 25:12. A gold ring and an ornament of fine gold. , elsewhere a ring for the nose (Pro 11:22, etc.), is here, as clause b shows, rather an ear-ring or ear-drop (comp. Gen 35:4). is in general a pendant, a jewel, such as is usually worn on the neck or in the ears, (Song Son 7:2; Hos 2:15); and is here naturally used in the latter sense, therefore possibly of the ornament of pearls which was hung below the ear-ring.(So is) a wise reprover to an ear that heareth. The reprover, or punisher, is a concrete, lively, illustrative expression instead of rebuke or censure. The boldness of the expression still fails to justify Hitzigs attempted emendation, according to which is to be read instead of , and this is to be taken in the sense of conversation (rational conversationcomp. the of the LXX). With the general sentiment comp. besides Pro 15:31-32.
Pro 25:13. As the coolness of snow on a harvest day, i.e. probably, as a refreshing drink cooled by the snow of Lebanon amidst the heats of harvest labor. Comp. Xenoph. Memorab. 2:1, 30; Plin. Hist. Nat., xix. 4; and especially the passages cited by Hitzig from the Gesta Dei per Francos (Han. 1611), p. Pro 1098: The coldest snow is brought from Lebanon, to be mixed with wine, and make it cold as the very ice. [See Hacketts Illustrations of Scripture, pp. 535, for illustrations of the usage, and statements in regard to the extent of the traffic.A.] With clauses b and c comp. Pro 10:26; Pro 13:17; Pro 22:21.
Pro 25:14. Clouds and wind and no rain(so is) a man who boasteth of a false gift. That is, a boaster who makes much talk of his liberality, and yet withal gives nothing (who promises mountains of gold, but does not even give lead, (Stier), is like clouds of vapor borne aloft and driven about by the wind (, lit, light rising vapors, which gather in clouds), which dispense no rain. The same figure, with a similar application: Judges 12; 2Pe 2:17; likewise in several Arabic proverbs, e.g. Exc. ex Sent. 43 (ed. Scheid.): A learned man without work, is as a cloud without rain.
Pro 25:14. To the recommendation of liberality in the verses preceding there is very appropriately added an admonition to gentleness and mildness, especially in the use of the tongue. Comp. Pro 15:1.By forbearance is a judge persuaded, lit., talked over, misled, i.e., changed in his disposition, influenced, comp. Luk 18:4-5. here certainly means judge, as in Pro 6:7, and not King, prince, as some of the older expositors, and Luther also, render it, and as Umbreit is inclined to regard it. [Why not the prince, acting in his judicial capacity, and in other relations also where the bearing and spirit of those about him will more or less consciously mould his action ? He is the decider in more ways than one.A.] And a gentle tongue breaketh the bone, i.e., subdues even the most obstinate resistance. Comp. the Latin: Gutta cavat lapidem, etc., as well as the German, Patience breaks iron.
6. Pro 25:16-20. Warning against intemperance, obtrusiveness, slander, credulity and levity.Hast thou found honeyeat to thy satisfaction (lit., thy enough). Comp. Samson and Jonathan as finders of honey (Jdg 14:8 sq.; 1Sa 14:26), and also a warning against partaking of it to excess, Pro 25:27, and Pindar, Nem. 7, Pro 52: .
Pro 25:17 first introduces the real application of this warning against eating honey in excess. Withhold thy foot from thy friends house. Make rare, keep back, seldom enter with it, etc. Comp. the of the LXX.Comp. besides the similar proverbs of the Arabs, which warn against obtrusiveness: If thy comrade eats honey do not lick it all up, or Visit seldom, and they love thee the more, etc. Also Martials sentiment: Nulli te facias nimis amicum.
Pro 25:18. A maul and a sword and a sharp arrow. an instrument for crushing, a club shod with iron, a war-club (Nah 2:2; comp. the cognate terms in Jer 51:20, and Eze 9:2). For additional comparisons of false, malicious words with swords and arrows, comp. Psa 52:4; Psa 57:5; Psa 64:4; Psa 120:4, etc. See also the previous rebukes of false testimony; Pro 6:19; Pro 12:17; Pro 19:5; Pro 19:9; Pro 21:28.
Pro 25:19. A broken tooth and an unsteady foot (is) confidence in an unfaithful man, etc. is to be explained either by a substantive construction, tooth of breaking (Umbreit, Stier following Aben Ezra), or by a participial construction, a breaking tooth. The latter is to be preferred as the simpler (Bertheau, Elster, etc., [See Crit. Notes]); to change the punctuation so as to get the meaning, a bad, worthless tooth, Hitzig, is at any rate unnecessary, since the meaning decayed, rotten, is in general not question able. Trust in (lit., of) an unfaithful man is here a foolish, credulous reliance on one who is false. For the figure comp. furthermore, especially Isa 36:6; 1Ki 18:21.
Pro 25:20. He that layeth aside clothing in a cold day. This is plainly a senseless proceeding, an entirely aimless and absurd movement. The same is true of the action suggested by the words following, vinegar on nitre; for the moistening of nitre (comp. Jer 2:22), i.e., doubtless carbonate of soda, or soda, with vinegar or acid destroys its substance, while to combine the same thing with oil, etc., produces a useful soap. Thus, and doubtless correctly, Rosenm., Bertheau, Von Gerlach, and substantially Umbreit also (although he thinks rather of potash or saltpetre as the substance here designated). J. D. Michaelis (de nitro Hebrorum), J. F. Von Meyer, Stier, etc., think specially of the fermentation and the offensive odor which the nitre produces in contact with vinegar(?). Schultens, Ewald and Elster understand in accordance with the Arabic (and also in harmony with the of the LXX), of a wound, which is washed with smarting vinegar instead of soothing oil; against this view, however, we have of the other ancient versions except the LXX, especially the Vulg., Symmachus, the Vers. Venet., etc. Hitzig finally emends here again according to his fancy, and obtains the meaning: He that meeteth archers, with arrow on the string, is like him who singeth songs with a sad heart(!)[Gesen., Fuerst and the lexicographers generally refer to descriptions of Egypt and its natural productions, in describing the material and its properties. H., N., M., Wordsw., etc., take the same view, and multiply and vary the references. See Thomsons Land and Book, II. 302, 303. Wordsw. expresses a decided preference for the rendering of clause a, which (see Crit. Notes) is preferred by Fuerst, Btt., etc., display in dress instead of comfort; as he that tricks out a man in a gay dress in winter, he who busies himself about the fineness and brilliancy instead of the texture and warmth of the attire, etc. This certainly secures a better correspondence of incongruities.A.] Moreover, the singing songs with a heavy heart (for these last words comp. the similar phrases in Gen 40:7; Neh 2:1-2; Ecc 7:3), which is described by the two comparisons in clause a, as a senseless and perverse proceeding, is doubtless to be understood in the sense of Psa 137:1; Psa 137:4, and not to be taken as possibly a disregard of the Apostolic injunction in Rom 12:15. For the heart is hardly that of another [E. V., De W., H., N., S., M., Wordsw.; to a heavy heart], but most probably the speakers own heart. The procedure against which the sentiment of the verse is directed seems therefore to be frivolity, and superficial, insincere conduct, and not a rude indifference and uncharitableness toward ones neighbor.
7. Pro 25:21-22. Admonition to the love of enemies.If thine enemy (lit., thine hater) hunger, give him bread to eat, etc. Bread and water are named here as the simplest and readiest refreshment. To name meat, wine, dainties and the like would have been quite too forced. In the citation in the N. T., in Rom 12:20, both objects are for brevity omitted, and thereby the expression is made more like Mat 25:35.For so thou dost heap burning coals on his head. For this verb to heap, to pile up, comp. Pro 6:27. To heap coals on the head of any one cannot be the figurative representation of a burning shame which one develops in his opponent (Gramberg, Umbreit), for shame glows in the cheek, and not above on the head. The figure is designed to describe rather the deep pangs of repentance which one produces within his enemy by rewarding his hatred with benefits, and in the production of which the revenge to be taken on him may consist, simply and solely. This correct view is first presented by Augustine, De doctr. Christ., III. 16; and then especially by Schultens, Rosenm., Hitzig, etc. These last at the same time adduce pertinent Arabic parallels, like Meidani, II. Pro 721: He who kindly treats such as envy him, scatters glowing coals in their face, etc. At all events, we must decidedly reject the interpretation of many of the Church Fathers, like Chrysostom, Theodoret, Theophylact, etc., who regarded the coals as the designation of extreme divine judgments (comp. Psa 11:6; Psa 140:11) which one will bring upon his enemy by refusing to avenge himself. [In this last opinion our recent commentators, perhaps without exception, agree with the author. In regard to his first discrimination, if any have been inclined to limit the figure to the superficial blush or the transient emotion of shame, there would be a general agreement with him. If he means to discriminate sharply between shame and repentance, we must pronounce his distinctions too fine, as some will be inclined to regard his comment on the proper seat of the blush. A deep, true shame, may be the first step toward, the first element in repentance.A.]
8. Pro 25:23-28. Against slander, a contentious spirit, timidity, want of self-control, etc. North wind produceth rain. For the verb comp. Psa 90:2; for a description of the rainy wind of Palestine, which strictly blows, not from the North, but from the North-west and West, as , comp. Amo 8:12, where this North is contrasted with the East. Perhaps this term is equivalent to as a designation of a dark, gloomy region, which we are by no means to seek directly north of Palestine (Umbreit; comp. Hitzig). In no case is Jerome right (and Aben Ezra), when in view of the predominantly dry, cold and rough character of the north of Palestine, he renders the verb by dissipat pluvias, it scatters the clouds, and so ends the rain. [The authors view is that of De W., Kamph., Bertheau, Muffet, H., N., S., M., Wordsw., Gesen., and the recent commentators and lexicographers almost without exception. Now and then Jeromes rendering, which is that of the E. V., is assumed to be right, and illustrated, as e.g. in Thomsons Land and Book I. 131.A.]So doth the slanderous tongue a troubled face [lit., a secret tongue]; i.e., artful calumny and slander (comp. Psa 101:5) produces gloomy, troubled faces, just as surely as the North-west wind darkens the heavens with rain-clouds. The tertium compar. in the figure is therefore the same as in Mat 16:3; Luk 12:54. Comp. besides the German proverb, He makes a face like a three days rain-storm. [Those who follow the E. V. in the rendering of the first clause, must with it invert subject and object in clause b, and change the epithet, troubled, dark with sadness, for angry, dark with passion; so doth an angry countenance a backbiting tongue. Trapp, e.g., says: The ready way to be rid of tale-bearers is to browbeat them; carry therefore in this case a severe rebuke in thy countenance, as God doth.A.]
Pro 25:24. Comp. the literally identical sentence, Pro 21:9.
Pro 25:25. (As) cold water to a thirsty soul is good news from a far country. Naturally we must here think of those far removed from their home and kindred, who have long remained without tidings from them. Comp. Pro 15:30; Gen 45:27; and for the figure, Jer 18:14.
Pro 25:26. A troubled fountain and a ruined spring (comp. for this figure Eze 32:2; Eze 34:18-19) is the righteous man who wavereth before the wicked. The meaning of this is probably not the righteous man who without fault of his has been brought by evil doers into calamity, but he who through the fault of his timidity, his want of faithful courage and moral firmness, has been brought to waver and fall by the craft of the wicked. Compare Stier on this passage, who however understands the wavering perhaps too exclusively of being betrayed into sin, or some moral lapse. [Lord Bacon (De Augmentis, etc.) gives the proverb a political application: This proverb teaches that an unjust and scandalous judgment in any conspicuous and weighty cause is above all things to be avoided in the State, etc.; and in his Essay (LVI.) of Judicature, he says: One foul sentence doth more hurt than many foul examples; for these do but corrupt the stream, the other corrupteth the fountain.A.]
Pro 25:27. To eat much honey is not good. Since this maxim, like the similar one in verse 16, must convey a warning against the excessive enjoyment of a thing good in itself, we should look in the 2d clause for an analogous truth belonging to the spiritual realm. That clause is therefore not to be rendered: And contempt of their honor is honor (thus J. D. Michaelis, Arnoldi, Ziegler, Ewald,all of whom take in the sense of contempt (comp. Pro 28:11); and Hitzig likewise, except that he [by a transfer of one consonant] reads , and contempt of honor is more than honor). But we must here reclaim for the noun its original meaning weight, burden, instead of we must read , weighty things, difficulties, and then retaining the ordinary meaning of we must render: and searching out the difficult brings difficulty, i.e., too strenuous occupation of mind with difficult things is injurious; pondering too difficult problems brings injury (comp. the common proverb, To know everything makes headache). So Elster alone [with Noyes among our expositors, and Fuerst, substantially, of the lexicographers] correctly explains,while Umbreit and Bertheau [with whom S. and M. agree] take only the last in the sense of difficulty, and therefore explain and searching out honor (or their honor) brings difficulty; in a similar way the Vulgate qui scrutator est majestatis opprimetur a gloria [he who is a searcher after dignity will be crushed by glory. The E. V. renders to search their own glory (is not) glory; the assumed meaning of the noun demands a negative copula, such as has just been used in clause a; so Gesen.(?) Kamph. enumerates the above and several other renderings, and pronounces all unsatisfactory. Holden and Wordsw. retain the ordinary meaning of all the nouns, supply the usual copula, and render: To search after their glory (their true glory) is glory. The sentiment is fine, but to attach it to clause a requires skill.]
Pro 25:28. (As) a city broken through without walls (comp. 2Ch 32:5; Neh 2:13), is the man who hath no mastery over his own spirit, i.e., the passionate man, who knows not how in anything to keep within bounds, who can put bit and bridle on none of his desires, and therefore is given up without resistance to all impressions from without, to all assaults upon his morality and freedom, etc. Let it be observed how nearly this proverb corresponds with the substance of the preceding.
DOCTRINAL AND ETHICAL
In the noble admonition to the love of enemies, in Pro 25:21-22, which bears witness for the New Testament principle of a perfect love even more definitely and in fuller measure, than the dissuasion contained in the preceding chapter against avenging ones self (Pro 24:29), we reach the culmination of those moral demands and precepts with which the wise compiler of the Proverbs comes in the present section before the kings and subjects of his people. Beside this, in the exceedingly rich and manifold variety of ethical material which this chapter exhibits, the admonitions that stand out significantly are especially those to humility and modesty (Pro 25:6-7; Pro 25:14), to a peaceable spirit (Pro 25:8; Pro 25:24) to honor and considerate forbearance toward ones opponent in controversy (Pro 25:9-10; Pro 25:23), to the wise reception of merited reproof and correction (Pro 25:12), to gentleness (Pro 25:15), to fidelity and sincerity (Pro 25:13; Pro 25:18-20), to moderation in all things, in enjoyments of a sensual as well as of a spiritual kind (Pro 25:16-17; Pro 25:27), to moral firmness in resisting the seductive influences of the wicked, and in subduing the passions (Pro 25:26; Pro 25:28). In regard to doctrine it is especially the delineation contained in Pro 25:2-5, of the godlike dignity and authority of the King, that is to be accounted one of the pre-eminently instructive portions of the chapter. The earthly king is, it is true, in this unlike to God, the King of kings, that he can take his decisive steps only after careful consideration, examination, and conference with wise counsellors, and only thus issue his commands, so far forth as they are to result in the welfare of his subjects,while with God, the being who is alike near and afar off, the all-wise and Almighty, counsel and act are always coincident. But in this again there can and should be an analogy existing between earthly rulers and the heavenly King, that their throne also is established by righteousness, that they likewise must watch with unfaltering strictness, by punishing the evil and rewarding the good, over the sacred ordinance of justice and the objective moral law (Pro 25:4-5). And for this very reason there belongs to their action also something mysterious and absolutely irresistible; their heart too appears unsearchable, and wholly inaccessible to common men, like the heights of heaven and the depths of the earth (Pro 25:3); in a word, they in the political sphere stand in every point of view as Gods representatives, as regents in Gods stead and by the grace of God, and even, according to the bold expression of the poetical language of the Old Testament, as in a certain sense even gods and children of the Most High (Psa 82:6; comp. Joh 10:34 sq.). From this then there results, on the one hand, to themselves the duty of strict justice, and the most conscientious conformity to Gods holy will,but on the other, for their subjects the duties of humble obedience (Pro 25:6-7; Pro 25:13) of earnest reverence for civil laws and ordinances, and peaceable deportment, (Pro 25:8-10; Pro 25:18; Pro 25:23-24, etc.); in general therefore, the fear of God and righteousness, as the conditions of a true welfare of earths nobles and nations, to be fulfilled on both parts, by princes as well as by the people.
HOMILETIC AND PRACTICAL
Homily on the entire chapter: Love the brethren; fear God; honor the King! (2Pe 2:17); three apostolical injunctions, which Hezekiahs wise men already preached to the Israel of their day.Or, the fear of God, justice and love, as the three foundation pillars of a well-founded and well organized Christian commonwealth.Comp. Stcker; Of true honor, such as wisdom confers: 1) in the state (Pro 25:2-15 : gloria politicorum); 2) in the household (Pro 25:16-24 : gloria conomicorum); 3) in the church (Pro 25:25-28 : gloria ecclesiasticorum).Berleburg Bible: Divine political maxims.Wohlfarth: Honor and renown as wisdoms reward.
Pro 25:2-5. Luther (marginal comment on Pro 25:2): In Gods government we are not to be wise, and wish to know why, but believe everything. But in the secular kingdom a ruler should know, and ask why, and trust no man in anything!Starke: Gods counsel concerning our blessedness is revealed to us clearly enough in His word; act accordingly, and in the presence of the mysteries of divine wisdom take thy reason captive under the obedience of faith.[Jeremy Taylor: Gods commandments were proclaimed to all the world; but Gods counsels are to Himself and to His secret ones, when they are admitted within the veil.Bates: God saveth us by the submission of faith and not by the penetration of reason. The light of faith is as much below the light of glory as it is above the light of nature.R. Halls Sermon on the glory of God in concealing. 1) The Divine Being is accustomed to conceal much. 2) In this He acts in a manner worthy of Himself, and suited to display His glory.Lord Bacon (on Pro 25:3); Multitude of jealousies, and lack of some predominant desire, that should marshal and put in order all the rest, maketh any mans heart hard to find or sound].Geier (on Pro 25:3): Every one, even the greatest and mightiest, is to know that God knows his heart most perfectly and searches it through: Psa 139:1-2.Cramer (on Pro 25:4-5): As well in matters of religion as in matters of justice (in the sphere of the church and in politics) the duty belongs to the ruler of removing all abuses and offences.
Pro 25:6 sq. Geier (on Pro 25:6): An excellent means against pride consists in looking to those who are better, more pious, more experienced, more learned than we are, rather than to estimate ourselves solely by those who are lower.Starke (on Pro 25:9-10): If thou hast a reasonable complaint against thy neighbor, thou shouldst not mingle foreign matters with it, nor from revenge reveal secrets which weigh heavily against thy neighbor.Lange (on Pro 25:11); In religious discourses heart and mouth must agree: the orator must besides always examine what is best adapted to his congregation: 1Pe 4:11.[Bp. Hopkins: As the amiableness of all duties consists in the right timing and placing of them, so especially of this holy and spiritual discourse].Hasius (on Pro 25:12): He who can hearken and gladly hearkens to rational reproofs, does his ears a far better service thereby, than if he adorned them with jewels of the finest gold, and with genuine pearls.
Pro 25:13 sq. Luther (marginal comment on Pro 25:13): A true servant or subject is not to be paid for with gold.Starke (on Pro 25:13): A chief characteristic of able teachers of the divine word is that they as stewards over the mysteries of God (1Co 4:1-2) seek to be found faithful.(On Pro 25:14); Satan promises mountains of gold, but gives only smoke and empty vapor. Jesus keeps His word plenteously above all requests or understanding.(On Pro 25:15): He who will everywhere put his head through the wall, will hardly succeed. But how beautiful and salutary is it to be gentle and full of love!Zeltner (on Pro 25:16-17): Of all things, even the most charming and lovely one becomes at last weary. Therefore there is nothing better or more blessed than to strive for heaven and the eternal, where satiety is without weariness (Joh 4:14), life without death (Joh 6:50; Col 3:1-2).
Pro 25:19 sq. Starke: Beside the confidence of believers in God every other hope is deceptive and unreliable as a brittle cake of ice or as a bending reed.(On Pro 25:20): Even joyful music is not able to drive away cares and troubled thoughts, but an edifying song of the cross or of consolation may do it; Psa 119:92; Col 3:16.Tbingen Bible (on Pro 25:21-22): True wisdom teaches us by gentleness to break down the haughtiness of enemies, and even to win them to ones self by benefits: Mat 5:44 sq. But how excellent is it not merely to know these rules of wisdom, but also to practise them![Trapp: Thus should a Christian punish his pursuers; no vengeance but this is heroical and fit for imitation.Arnot: This is peculiarly the grace of the Lord Jesus. When He was lifted up on the cross He gave the keynote of the Christian life: Father, forgive them. The Gospel must come in such power as to turn the inner life upside down ere any real progress can be made in this difficult department of social duty].
Pro 25:23-28. Geier (on Pro 25:23): Cultivate sincerity and honor, that thou mayest not speak evil things in his absence of one whom thou meetest to his face with all friendliness.[Bridges: The backbiting tongue wounds four at one strokethe backbiter himself, the object of his attack, the hearer, and the name of God].Zeltner (on Pro 25:25): When we hear from distant lands the glad news of the course of the gospel among the heathen, it must cause us hearty rejoicing, and urge us to thanksgiving to God (an application then of Pro 25:25 for a missionary festival sermon).Starke (on Pro 25:26): As a fountain made foul becomes in time pure and clear again, so likewise the stained innocence of a righteous man will in due time be revealed again in its purity; Psa 37:6.(On Pro 25:27): The laborious and diligent will never lack work, and the more vigorous and systematic he is in it, the more honor does it bring him.Calwer Handb. (on Pro 25:27): Search not into things too hard.Starke (on Pro 25:28): A man who cannot govern himself cannot be usefully employed in conducting public affairs.[Bates: Satan hath an easy entrance into such men, and brings along with him a train of evils].
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS.
Here are similar proverbs to what were given before; but as the title of them observes that they were copied by the men of Hezekiah, they are particularly marked from those we have already gone through.
Pro 25:1 These are also proverbs of Solomon, which the men of Hezekiah king of Judah copied out.
Some have thought that those Proverbs here recorded, were copied from among the three thousand which is noted, 1Ki 4:32 . Some have supposed that what is said, 2Ch 29:3 , hath a reference to this business. And others have concluded, that those who copied out these proverbs of Solomon, were the Prophets, who lived about the times of the Kings, Hosea, Isaiah, or Micah. But it is enough for us that the Proverbs themselves are Solomon’s, and carry with them marks of inspiration.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Observations About Kings
Pro 25:1-13
Here is a very simple exercise, and yet one of great consequence. The men of Hezekiah king of Judah “copied out” certain proverbs, which had been probably scattered about in various writings or spoken in ordinary conversation: but now the time had come when Hezekiah was desirous to bring all these wise words into one book, and so give them permanence. We find, therefore, in these proverbs which follow, not the wise sayings of one man only, but the conclusions which had been reached by long-continued observation and very varied experience of human life. The man of physical science delights to gather together what he terms facts, and the wider the basis from which he can collate his facts the better satisfied is he with their general teaching; it is not enough for him to find an odd fact here and there, he must find his facts in series well-connected and long-continued, and so repeating themselves as to constitute their action into the operation of a law. When the man of literal science discovers one fact, then another of the same nature, and ten more, and can then multiply by ten again, he begins to realise what he terms certainty, and to formulate upon the basis of these facts what he terms a law of nature. There can be no objection to such induction and to such nomenclature; on the other hand, it ought not to be denied that there are moral facts and moral consequences, repetitions of action and repetitions of issue, so that by taking a large breadth of life into view men should be able to detect the existence and operation of a moral law, and should discover certainty in moral philosophy, and be able to warn the ages that such and such actions will issue in such and such events. There is no mere speculation in such reasoning; it expresses a fact, a certainty, a judgment. This is emphatically the case with the Book of Proverbs, which may be regarded as a storehouse of facts ever accessible to the use of the moralist, whether philosopher or practical teacher.
“It is the glory of God to conceal a thing: but the honour of kings is to search out a matter” ( Pro 25:2 ).
Concealment is not a fantastic art, practised merely for the purpose of puzzling and bewildering the human mind. Rather, there is in every little thing, so-called, a whole universe, could we but grasp the particle in all its content and meaning. When we suppose ourselves to have reached the end, we discover to our surprise and delight that we have but realised the beginning. In God’s work there is no end; it is all beginning, all new suggestion, all new and brilliant opportunity. On the other hand, kings concern their minds with matters purely political, which can be thoroughly searched out and understood in all their practical relations and bearings. Kings are not to live a haphazard life, taking things for granted and giving rough solutions of subtle and vital problems; they are to diligently consider the philosophy of statesmanship and sovereignty, and to rest their throne upon a basis of reason. So also when it comes to matters of practical justice: they are not to take a superficial view of cases brought under judgment; they are to search into them, to compare statements, to trace out the operation of motives, and thus they are to reach conclusions which should be marked by reasonableness and equity. Nothing frivolous is becoming in rulers. Even justice itself, how practical soever it may appear, is founded upon the deepest philosophy. Men should not extemporise law, even for social purposes, because law that is extemporised is likely to be inspired by passion and to be marred by partiality or prejudice. It is the beauty of the deepest and grandest social law that it was formed in anticipation, rather than in retrospect of social order or disorder. Magistrates do not sit on the bench to make law and to formulate punishment, when they are under the excitement of an individual case; the law was made in secret, in solemn quietude, under a deep sense of responsibility, and is therefore supposed to be untainted by prejudice or passion; the magistrate has simply to acquaint himself with the law, and to administer it in its purity. God and kings are not set in opposition in this text, in any sense that would bring discredit upon either. From whatever point the universe originated, it is a universe of concealment; that is to say, it holds within itself enigmas and riddles which the human mind has hardly begun to appreciate. Say the universe was created in one grand solemn act, as if by the immediate realisation of a divine word: then how much is there to be explored! what an analytic work remains to tempt the imagination, and to refine the senses to the highest quality and expression! Say the universe began in a tuft of fire-smoke; see then how wondrous was the concealment that within a little cloud of fiery mist there should have been hidden a universe so grand, magnificent, and radiant as that which is accessible to our senses; in either way the issue was great, the concealment profound, and the opportunity for the education of human inquiry and the chastening of human imagination was boundless and gracious. We may search into the works of God without being merely curious; in searching into those works we should take with us a spirit of reverence, for reverence may be able to see many things which are concealed from the eyes of self-conceit and even from the vision of genius.
“The heaven for height, and the earth for depth, and the heart of kings is unsearchable” ( Pro 25:3 ).
The compliment thus paid to a king may be considered to be ironical rather than literal. The lesson points in the direction of the depravity of the human heart, when that heart is brought under the influence of ambitions of a secular and selfish kind. The idea would seem to be that the heaven could be measured in height, and the earth could be represented in plain figures for depth, but when both these arithmetical miracles have been performed there remains the impossibility of rightly reading the heart of a king. Who can ever find out all that is written in a king’s mind? It may be supposed that in the Book of Proverbs we have something like the personal testimony of a king, so that we have not to deal with a commentator who is making notes upon what he himself has observed in the life and ministry of kings; we have rather an autobiographer who is reading to us somewhat of the secret of his own mind. In general terms the case may be put thus: the king is talking to you, but his words have a double meaning; under an appearance of extreme civility he is hiding a very selfish policy; whilst apparently treating you with the greatest geniality he is in fact endeavouring to lead you to your destruction. The king has many points of interest to consider; he has to balance and refine and adjust, and conduct a very intricate system of manipulation, so that he himself can hardly at all times tell his own purpose; he himself may be surprised into conclusions, and may merge out of a fog of diplomacy into the clear light of reason and justice: the teaching of history is, beware of kings who are not simple-minded, frank-hearted men, but diplomatists, managers, manipulators, persons who do not reveal their whole purpose or discover their entire resources. Live with the simple, the true, the meek; deal only with men whose object is righteous and beneficent, and avoid all men whose minds are involved, bewildered, diseased by the action of diplomacy and by all the perversity of selfish calculation.
“Take away the dross from the silver, and there shall come forth a vessel for the finer. Take away the wicked from before the king, and his throne shall be established in righteousness” ( Pro 25:4-5 ).
When the dross is taken from the silver there results a vessel to the refiner that is to say, he is able to make a vessel out of the pure metal: the dross hindered his processes; not until the dross was removed could he really begin to shape his vessel, or if he had done so the vessel itself would have been impaired and worthless. We are here taught not to begin what may be called our final processes until initial processes have been thoroughly accomplished. Always there is a negative work to be done before the positive or constructive work can be wisely and successfully attempted. Take up the weeds from the garden before you plant your flowers; remove the dross before you shape a vessel out of the silver; remove the old building before you lay the new foundations: do all manner of introductory work before you set yourselves with all zeal and determination to build the house or the temple. So with regard to the social vessel: “Take away the wicked from before the king,” in other words, take away the dross, take away everything that is of the nature of alloy, destroy all evil counsels; and then the throne of the king shall be established in righteousness, and being established in righteousness it shall be permanently established. Only righteousness is eternal in its duration. That which is wicked has in it the principle of decay, and only time is required to bring that principle to its final issue. Righteousness feeds, as it were, upon eternal resources; it draws its supplies from every attribute of God; it lives to do good; it is more than mere uprightness, rectitude, or stern virtue; it is pureness, kindness, holiness, charity; it belongs to the very throne of heaven.
“Put not forth thyself in the presence of the king, and stand not in the place of great men: far better It is that it be said unto thee, Come up hither; than that thou shouldest be put lower in the presence of the prince? whom thine eyes have seen” ( Pro 25:6-7 ).
The same doctrine is laid down by Jesus Christ in the Gospel according to Luke. It is a doctrine which belongs to the Bible of human history as well as to the Bible of divine revelation. Men who have put themselves into wrong positions have soon come to know how great is the mistake which they have made. They do not fill the positions; their responsibility sits too heavily upon them; their faculties are not equal to the discharge of their unfamiliar duties, thus at every point they are driven into vexation, they are fretted and exasperated, by action which they cannot control. Always work within the limits of your strength; always be sure that you can do more than you are attempting to do. The man who boasts of an ability beyond his strength is always brought to disappointment and humiliation. The proverb points out the better way of procedure. It says in effect, Take the lowest place, and then possibly you may be called to a higher; it is better to go up than to go down: go down you most certainly will, if you have taken too eminent a place; your incapacity, your inadequacy will soon be discovered, and the discovery will lead to your deposition; and the man whose deposition has been noticed by his friends, or by the public at large, is by so much weakened or disabled, so that he really cannot effectively use the talents with which he has been endowed. Do not seek to be aggressive in the matter of self-promotion. When you are wanted at the front you will be sent for; when any throne is vacant which you can occupy with dignity and efficiency you will undoubtedly be called to its occupation. Here we find the meaning of true contentment; it is not a state of mind devoid of ambition, but a state of mind in which ambition is controlled and chastened, awaiting a call evidently true and wise that it may advance to some higher position. Well-controlled ambition is itself an element of energy in the mind; it does not operate outwardly and aggressively, but it operates in the sense of moving every faculty in an upward direction, and stimulating every ability quietly to attempt some further duty in life.
“A word fitly spoken is like apples of gold in pictures of silver” ( Pro 25:11 ).
The reference may here be to time, as thus: A word spoken at the proper time. Words are not always of equal value; expressions used to-day may be pointless and pithless, and the same expressions used to-morrow under altered conditions may be full of moral inspiration and energy. Some people always speak at the wrong time. They assure themselves that they have spoken wise words, which may be perfectly true, but even wisdom may be thrown away. As the next verse picturesquely puts it, “As an earring of gold, and an ornament of fine gold, so is a wise reprover upon an obedient ear.” When the ear is not obedient the eloquence of wisdom itself is lost. Men should study opportunity; sometimes their friends may be ready to receive the word, may be even eager to listen to it, and wise teachers should be on the alert to notice every sign of interest, every attitude of attention, and to respond to the same with joy and with measured haste. Sympathy itself has often been so administered as to become an exasperation. There are times when men cannot bear even to have passages of Scripture hurled at their heads. Sorrow is not to be rudely encroached upon, but is to be approached gracefully, tenderly, modestly. Sometimes we best give advice to others by giving it to ourselves. There are men who have the gift of monologue, so that in the presence of others they can be talking to themselves, and yet all the while be talking indirectly and happily to those who are in sorrow. All this counsel is not to be taught in words; it is to be taught to the man by the Spirit of God, and is to be practised in secret, and is often to be practised as if it were not being practised, that wise, singular, gracious art, which can hardly be explained, yet which can be felt, and which can be used with infinitely happy effect.
“As the cold of snow in the time of harvest, so is a faithful messenger to them that send him: for he refresheth the soul of his masters” ( Pro 25:13 ).
Snowstorms are not referred to, because they might be untimely and even disastrous. Snows were employed in eastern countries for the purpose of cooling drinks in the summer time. We know what it is to use ice in attempering our liquids; we praise the cool drink, speaking of it as grateful, comforting, and refreshing: that is the meaning of the use of snow in this verse, as the cold of snow in the time of harvest in a hot day, as it enables men to drink with pleasure when they are thirsty, as it turns a liquid into a healthy stimulant, so is a faithful messenger to them that send him: for he speaks wise words wisely; he studies opportunity and turns it into religious action; he considers exactly what men can bear, and how much they can hear at a time with advantage, and he measures the delivery of his message according to the ability of those who have to receive it. There is nothing hot, eager, violent in his manner; everything is measured, considered, adjusted, and the wise man is seen in every word and in every tone. We must never forget that there may be as much in the tone as in the actual word itself. We may repeat the identical terms of a message, and yet not deliver the message at all. Gentlest words may be delivered in roughest tones; then all their meaning is lost, and their music is as if it had never been. When we are called upon to repeat a message we are called upon to repeat it in the original tone in which it was delivered. Apply this law to the delivery of the Gospel, and consider how we are called upon to reproduce the very tone of Jesus Christ. The words which he uttered were gracious, and the mouth with which he pronounced these words was also gracious; the whole manner was marked by ineffable dignity, tenderness, persuasiveness. What if we be delivering evangelical truths in an unevangelical tone? What if we be remembering the words and forgetting the tears? What if we have but a cross of wood, and not that cross of flesh quivering with agony which was stretched upon it. The true cross is on the cross; the Son of God with outstretched limbs and drooping head represents the Cross which Christian preachers have to declare. Who is sufficient for the delivery of this message? Men may be trained to utter Gospel words, but they cannot be trained to shed Gospel tears. It is at this point that we are called upon to be true to ourselves, to express our inmost and deepest feeling; then shall the delivery of the Gospel be complete, all its words being words of inspiration, and all its pathos being a distinct utterance of that which the heart itself tenderly experiences.
Notes
“25-Pro 29:27 . The superscription of this section, ‘These are also proverbs of Solomon, which the men of Hezekiah king of Judah copied out,’ is, in many ways, significant. It pre-supposes the existence of a previous collection, known as the Proverbs of Solomon, and recognised as at once authentic and authoritative. It shows that there were also current, orally or in writing, other proverbs not included in that collection. It brings before us an instance, marked indeed, but one which we cannot think of as solitary, of the activity of that period in collecting, arranging, editing the writings of an earlier age. It is a distinct statement that both the collection that precedes, and that which follows, were at that time, after careful inquiry, recognised as by Solomon himself. The chapters to which it is prefixed present a general resemblance to the portion Pro 10:1 to Pro 22:16 , which all critics have regarded as the oldest portion of the book. There is the same stress laid on the ideal excellence of the kingly office (compare Pro 25:2-7 with Pro 16:10-15 ), the same half-grouping under special words and thoughts, as e.g., in the verses Pro 25:2-7 , referring to kings, in the words ‘take away,’ in Pro 25:4-5 , in the use of the same: word (in Hebrew) for ‘strife’ or ’cause’ ( Pro 25:9 ), of ‘gold’ ( Pro 25:11-12 ), of the ‘fool’ in the first ten verses of Pro 26 , of the ‘slothful’ in Pro 26:13-16 , of the Righteous’ in Pro 29:2 , Pro 29:7 , Pro 29:16 . The average length of the proverbs is about the same; in most there is the same general parallelism of the clauses. There is a freer use of direct similitudes. In one passage ( Pro 27:23-27 ) we have, as an exceptional case, a word of counsel which is neither a proverb nor a comparison, and is carried through five verses, in which, unless we assume a latent allegory, like that of the ‘vineyard of the slothful,’ in Pro 24:30-34 , the instruction seems to be economic rather than ethical in its character; designed, it may be, to uphold the older agricultural life of the Israelites as contrasted with the growing tendency to seek wealth by commerce, and so fall into the luxury and profligacy of the Phnicians.” The Speaker’s Commentary.
“As the cold of snow in the time of harvest, so is a faithful messenger to them that send him: for he refresheth the soul of his masters” ( Pro 25:13 ). “Here again we have a picture of the growing luxury of the Solomonic period. The ‘snow in harvest’ is not a shower of snow or hail, which would in fact come as terrifying and harmful rather than refreshing (comp. 1Sa 12:17-18 , and yet more the proverb in the next chapter, 1Sa 26:1 ); but rather the snow of Lebanon or Hermon put into wine or other drink to make it more refreshing in the scorching heat of May or June. The king’s summer-palace on Lebanon (1Ki 9:19 ; Son 7:4 ) would make him and his courtiers familiar with a luxury which could hardly have been accessible in Jerusalem. And here also he finds a parable. More reviving even than the iced wine-cup was the faithful messenger. That the custom thus referred to was common in ancient as well as modern times we know from Xenophon ( Memorab, II. 1, 30), and Pliny ( Hist. Nat. Pro 19:4 ). In Pro 10:26 , it will be remembered, we have the other side of the picture, the vexation and annoyance caused by a messenger who cannot be trusted, compared to the sour wine that sets the teeth on edge.” Ibid.
Prayer
Almighty God, we thank thee that in thyself alone is satisfaction for our souls. We have hewn to ourselves cisterns, broken cisterns that could hold no water. We have sought pleasure where there is none. We have endeavoured to find gardens in the wilderness, and we have returned from stony places, stung with disappointment. There is no rest but in thyself. We have tasted the world’s pleasures, and they are. bitter after awhile; they are sweet only for one dying moment, at the last they bite like a serpent, and sting like an adder. In thy presence is fulness of joy, and at thy right hand alone are pleasures for evermore. In our Father’s house there is bread enough and to spare; we will then no longer perish with hunger, but with all haste, and joy, and expectation we will crowd into thy house, and accept the hospitality of thy love. Thou dost not turn us away from the door. The Lord is very pitiful and kind. Thou art a Father expecting thy prodigal son every moment. Thou wilt not close the door, for even yet the wanderer may come. We have learnt this of thee from Jesus Christ our Saviour. He always told us of our Father. He taught us to call thee our Father in heaven. He often spoke of thee as our heavenly Father. God is love. The mercy of the Lord endureth for ever. The pity of the Lord is a continual compassion. The Lord is gracious, slow to anger, and plenteous in mercy. We have learnt this also from thy Son, our Saviour and Sacrifice, our Priest and Intercessor, the living Son of the living God. Make thyself known to us in him, according to the pressure of our need. We are strong, yet are we weak. Every heart knoweth its own bitterness. There is a shadow upon every life. Some are breathing prayers in secret they dare not and cannot put into words. Hear the sighing of those that are ill at ease. Withdraw the thorn which has wounded the heart to its inmost fibre. Let thy people find new supplies of grace. Surprise them by the sudden incoming of light. Show them that even yet there is meal in the barrel and oil in the cruse, and whilst they seek these things may they grow under the strong hand of faith. Destroy the spirit of fear, for it destroys our rest. Perfect love casteth out fear. Do thou, therefore, create in our hearts perfect love. The love that never doubts, the love that hopeth evermore, the love to which there is no midnight, for the midnight is as the noonday. Pity us wherein we are little and weak, wherein we are vain and foolish, and grant us the spirit of wisdom and understanding, and of a sound heart. When we go out into the world again, may we go as men who have seen God, and may the vision of the Lord leave its impress of light upon our very countenances, so that men will know in what high heights we have been by the shining of our faces and the fragrance of our robes. Amen.
Fuente: The People’s Bible by Joseph Parker
XXIV
OTHER PROVERBS OF SOLOMON AND THE APPENDICES
Pro 25:1-31:31
The title of the section, Pro 25:1-29:27 , is found in Pro 25:1 : “These also are proverbs of Solomon, which the men of Hezekiah king of Judah copied out.” Perowne says,
This title is interesting as affording a proof that revival of literary activity accompanied the revival of religion and of national prosperity which marked the reign of Hezekiah. Hezekiah himself was a poet of no mean order (Isa 38:9-12 ); and “the men of Hezekiah” were doubtless a body of scribes engaged under the direction of the king in literary labors. But beside this, this brief title is one of those “fragments of history,” which, as Professor Sayce has shown, “have been illuminated by the progress of oriental research,” and “the importance and true significance of which can now be realized for the first time.” This title points, he thinks, to the existence of a royal library in Jerusalem, into which these proverbs, never before edited, were now gathered and “copied out” and similar to the libraries which are now known to have existed in the cities of Babylonia and Assyria. The vassalage of Judah to the king of Assyria in the reign of Ahaz had necessarily led to the introduction of Assyrian culture into Jerusalem. Ahaz himself had led the way. In the court of the palace he had erected a sundial, a copy of the gnomons which had been used for centuries in the civilized kingdoms of the Euphrates and the Tigris. But the erection of the sundial was not the only sign of Assyrian influence. The most striking feature of Assyrian and Babylonian culture was the libraries, where scribes were kept constantly employed, not only in writing and compiling new books, but in copying and re-editing older ones. The “men of Hezekiah” who “copied out” the proverbs of Solomon performed duties exactly similar to the royal scribes in Nineveh.
It would be a profitable exercise to note all the varieties of stanza, and to select a number of the most beautiful proverbs found in this section, and then compare Pro 25:7 with Luk 14:8-10 as an example of the New Testament elaboration of a proverb, but these matters must be left to the Bible student to be worked out for himself. The author recommends an earnest reading and careful study of this wonderful section of the proverbs of Solomon.
The collection of proverbs in Pro 30 is ascribed to a philosopher, or teacher, named Agur, the son of Jakeh, and is addressed by him to Ithiel and Ucal, presumably his scholars or disciples. The name Ithiel occurs again as that of a Benjamite in Neh 11:7 . Ucal as a proper name is not found elsewhere in the Old Testament. Horton says, Whoever Agur was, he had a certain marked individuality; he combined meditation on lofty questions of theology with a sound theory of practical life. He was able to give valuable admonitions about conduct. But his characteristic delight was to group together in quatrains visible illustrations of selected qualities or ideas.
The following is a brief analysis of Pro 30 :
The chapter, which is highly interesting and in some respects unique, on which account it may have been selected out of other similar literature for publication as an Appendix to this book, consists of a Title, or note of authorship (Pro 30:1 ), followed by a prologue, in which in a spirit of deep abasement, which is the spirit of true wisdom, the author confesses his own utter ignorance in view of the great questions which offer themselves for solution. The study of nature makes it clear that there is a God; but who can tell Who and What He is (Pro 30:2-4 )? Only by revelation can He be known; and in that revelation, held sacred from all admixture, man finds Him and is safe (Pro 30:5-6 ). To the God thus found and trusted the writer turns with a two-fold prayer that he may be in himself a real and true man; a prayer that in his earthly lot he may have the happy mean, removed from the temptations which belong to the extremes of poverty and riches (Pro 30:7-9 ). Then, after an isolated proverb of the familiar type (Pro 30:10 ), another peculiarity of this Collection, which may have been a further reason for its being appended to the Book of Proverbs, is introduced. A series of five “numerical proverbs,” or “quatrains,” as they have been called, groups of “four things,” with a single proverb inserted between the second and third groups (Pro 30:17 ), brings the Collection to a close with the exception of one final proverb at the end of the chapter (Pro 30:32-33 ). CAMBRIDGE BIBLE
It is very interesting to note in this chapter Agur’s prayer (Pro 30:7-9 ), the four insatiable things (Pro 30:15-16 ), the four inscrutable things (Pro 30:18-20 ), the four intolerable things (Pro 30:21-23 ), the four wise little things (Pro 30:24-28 ) and the four stately things (Pro 30:29-31 ), all of which have their lessons for us. There are several fine isolated proverbs here (Pro 30:10-11 ; Pro 30:14 ; Pro 30:17 ; Pro 30:32-33 ), each with its own lessons.
Pro 31:1-9 has King Lemuel for its author. This is just another name for Solomon. Taking the chapter as a whole, the following is a good, brief analysis:
1. Salutation (Pro 31:1 )
2. Maternal admonitions (Pro 31:2-9 ).
3. Characteristics of a worthy woman (Pro 31:10-31 ).
From the salutation we learn that King Lemuel was the author of Pro 31:1-9 which is the oracle taught him by his mother. This is a fine example of maternal influence. There can be no finer compliment to a good mother than the effect of her life and teaching finding expression in the conduct and writings of her children.
The maternal admonitions in Pro 31:2-9 are expressions of the desire of a true mother’s heart for her children. The warning here concerning strong drink with its results in the lives of kings and princes might be good advice for kings, princes, governors, and others in high positions today. It will be noted that the admonition here relative to strong drink is immediately connected with the admonition concerning women and it does not require an extensive observation now to see the pertinency of these warnings. These are twin evils and wherever you find one of them you find the other also. It is not to be understood that there is sanction here of strong drink as a beverage, but rather the medicinal use of it as in the case of Paul’s advice to Timothy to take a little wine for the stomach’s sake. It may also be noted here that righteous judgment is unjoined and this, too, is always in danger at the hands of those who indulge in strong drink.
The passage, Pro 31:10-31 , is an acrostic, or alphabetical poem, and a gem of literature. This passage is the picture of a worthy woman. In the Cambridge Bible we have this fine comment:
The picture here drawn of woman in her proper sphere of home, as a wife and a mother and the mistress of a household, stands out in bright relief against the dark sketches of woman degraded by impurity, or marred, by imperfections, which are to be found in earlier chapters of this Book (Pro 2:16-20 ; Pro 5:1-23 ; Pro 5:7 ; Pro 22:14 ; Pro 23:27-28 , and Pro 11:22 ; Pro 19:13 ; Pro 21:19 Corruptio optimi pessima. We have here woman occupying and adorning her rightful place, elevated by anticipation to the high estate to which the Gospel of Christ has restored her. It is an expansion of the earlier proverbs: “Whoso findeth a wife findeth a good thing, and obtaineth favor of the Lord” (Pro 18:22 ). The ideal here set forth for the woman is fine and represents her at her best and most influential business, viz: that of making a home.
QUESTIONS
1. What is the title of the section, Proverbs 25:1-29:28, and of what is it a proof?
2. What are the varieties of stanza found in this section?
3. What kinds of parallelism are found in this passage?
4. Give ten of the most beautiful proverbs found in this section, showing their application.
5. What proverbs in this section are elaborated in a New Testament parable?
6. Who were Agur, Ithiel, and Ucal and what may be remarked especially of Agur?
7. Give a brief analysis of Pro 30 .
8. What is Agur’s prayer?
9. What are the four insatiable things according to Agur?
10. What are the four inscrutable things?
11. What are the four intolerable things?
12. What are the four wise little things?
13. What are the four stately things?
14. Who was King Lemuel?
15. Give a brief analysis of Pro 31 .
16. What do we learn from the salutation?
17. What are the maternal admonitions in Pro 31:2-9 and what do you think of them?
18. What can you say of the passage, Pro 31:10-31 ?
19. According to this passage what is the picture here of a worthy woman?
20. What do you think of the ideal here set forth for the woman?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Pro 25:1 These [are] also proverbs of Solomon, which the men of Hezekiah king of Judah copied out.
Ver. 1. These also are proverbs of Solomon, which the men. ] Solomon “hath his thousand out of this his vineyard of three thousand proverbs,” 1Ki 4:32 and these men of Hezekiah that kept, and yet communicated, the fruit thereof, “their two hundred.” Son 8:12 It is good for men to be doing what they are able for the glory of God and good of others, a if it be but to copy out another man’s work, and prepare it for the press. Them that any way honour God he will honour; that is a bargain of his own making, and we may trust to it.
a Prima sequentem honestum est in secundis tertiisque consistere. – Cic, de Orat.
Proverbs Chapter 25
Avowedly here (chap. 25: 1-7) is a supplement of “proverbs of Solomon” not contained in the preceding collection. What is there in this to demur to? Those we have had abide in their excellence. If more be added of no less divine excellence, why be ungrateful to God? Is our eye evil because He is good? Let us not be faithless, but believing.
“There also [are] proverbs of Solomon which the men of Hezekiah king of Judah copied out.
“[It is] the glory of God to conceal a thing; but the glory of kings [is] to search out a matter.
“The heaven for height, and the earth for depth, and the heart of kings [is] unsearchable.
“Take away dross from the silver, and there cometh forth a vessel for the finer.
“Take away the wicked [from] before the king, and his throne shall be established in righteousness.
“Put not thyself forward in the presence of the king, and stand not in the place of great [men].
“For better [is it] that it be said to thee, Come up hither, than that thou shouldest be put lower in the presence of the prince whom thine eyes have seen.”
What an illustration of God’s glory in concealing is that which the Apostle Paul has unveiled at last by the Spirit when the fit moment arrived for its revelation! A great mystery, truly, for it concerned Christ, and with Him the Church as His body. It was hid in God from the ages and generations when God was dealing first with individuals, then with His ancient people, while the great experiment was made in every way whether man by himself could be- brought to God or worthily represent Him. The end of such dispensations was the rejection of Christ on the cross, which His grace made the ground of salvation by the gospel. Nor this only, but setting the risen and glorified Christ in the new and unparalleled glory of Head over all things heavenly and earthly, and uniting with Him those who now believe, in the closest union of His body, would show His love in the Father’s house, and His glory at His appearing. It is a most wonderful proof that it is His glory to conceal a thing; but the principle applies widely, that we may be exercised in all dependence on what He alone can impart in His ways with us.
With kings it is the other side of sifting out, on behalf of their subjects, good or evil to reward or punish it. They are ordained by God and alike are the fountain of earthly honour, and bear the sword not in vain to punish evildoers. Hence the need of searching out a matter.
No sovereign better than Solomon exemplifies that the heart of kings is unsearchable. See his decision of the dispute between the mothers, whose was the dead child, and whose the living one. Was there one soul that penetrated his heart when he asked for a sword and said, Divide the living child in two, and give half to the one and half to the other? The false mother was as willing as the true was not, but who could have anticipated it but the king? What sounded cruel, turned out wise and kind. “The heaven for height and the earth for depth, and the heart of kings is unsearchable.”
All the more important, if there be precious metal, that the base alloy be taken away. Then only comes forth a thing of beauty and for use.
So is it that the wicked should not enjoy court favours. Righteous repudiation of evil ones establishes a throne in men’s consciences.
But there is another moral element of great moment there and everywhere else – not self-seeking, but a truly humble mind. As our Lord said, If it were but about a place at a feast, go and take the last, that when the host comes he may say, Friend, go up higher. So here, “Put not thyself forward in the presence of the king nor in the place of great [men].” What a reproof of vanity to be thrust lower, and in the prince’s presence too! Let us not forget Him who lived what He said, and said for our edification, “everyone that exalteth himself shall be abased, and he that abaseth himself shall be exalted.”
Nor is it only the self-conceit which pushes forward among the great that is reproved, lest a greater humiliation befall one. A contentious spirit is also to be shunned.
“Go not forth hastily to strive, lest [thou know not] what to do in the end thereof, when thy neighbour hath put thee to shame.
“Debate thy cause with thy neighbour, but reveal not the secret of another;
“Lest he that heareth disgrace thee, and thine ill report turn not away.
“Apples of gold in baskets (or, pictures) of silver [is] a word spoken in season (or, fitly).
“An earring of gold and an ornament of fine gold [is] a wise reprover on an attentive ear.
“As the cold of snow in the time of harvest [is] a faithful messenger to those that send him; for he refresheth the soul of his masters.
“Clouds and wind without rain is whoso boasteth of a false gift.” vv. 8-14.
Haste exposes to all sorts of mistakes, especially when it takes the form of strife with another, who can soon convict of error where it was least suspected, to the shame of the too confident censor, when he looks in vain for a retreat and hiding place.
One may discuss with a neighbour what concerns us deeply, but must beware of betraying what is somehow learned to his injury.
Otherwise its disclosure will disgrace him that spreads it, so that the ill effect will long abide.
On the other hand, a word spoken to the point, or in season, is here compared to apples of gold in baskets of silver – fruit of divine righteousness served up with befitting grace.
Nor is it so with so blessed a display of what is precious; for a wise reprover on an attentive ear is a prized object and an ornament of great value.
Again, a faithful messenger in a world of unfaithfulness is an exceeding comfort to those that send him, here compared to the cold of snow in the time of harvest. He does indeed refresh the soul of his masters.
Whereas he who boasts of a false gift, or falsely giving, convicts himself as a sham, like clouds and wind without rain.
These painful, mischievous, and disappointing qualities are among the still more numerous evil ways of the first man. Whatever the good things set in contrast, they are seen in full perfection in the Lord Jesus, the second Man. And they are the exercises and manifestations of the new life in the believer, which our Father would have us diligently to cultivate.
In verses 15-20 we are reminded of the great profit in a patient spirit and a gentle tongue, even with men of high authority.
“By long forbearing is a ruler persuaded, and a soft tongue breaketh the bone.
“Hast thou found honey? Eat so much as is sufficient for thee, lest thou be surfeited therewith, and vomit it.
“Let thy foot be seldom in thy neighbour’s house, lest he be full of thee and hate thee.
“A man that beareth false witness against his neighbour [is] a maul, and a sword, and a sharp arrow.
“Confidence in an unfaithful man in time of trouble is a broken tooth and a foot out of joint.
“One that taketh off a garment in cold weather, vinegar on nitre, so is he that singeth songs to a sad heart.”
That a ruler should be hard to move from his resolve, one easily understands. Yet by long forbearing he is persuaded, where opposition would only fix his will. More generally still a soft tongue breaks the bone. Though proverbially, as men say, Hard words break no bone, gentle ones bend and break the strongest.
Sweetness is not all; one may have too much of it. A little honey is excellent; but if you have found it, eat enough and no more, lest you prove it an untoward feast, and sickness ensues, disagreeable to others no less than to yourself. But honey, or natural sweetness, must not enter an offering to the Lord. In divine things, seasoning with salt is essential, not sweetening to suit the natural palate.
Neighbourly kindness becomes us, and promotes good will. But here again danger lurks, if one overdo. It is apt to degenerate into a thoughtless or a meddlesome habit; and instead of love, hatred ensues. We must not give occasion, especially to those that seek it.
But false witness against a neighbour is quite another thing, and extremely heinous. He that bears it is here said to be mischievous in ever so many different ways – a maul to crush, a sword to pierce when the object is at hand, and an arrow to wound at a distance.
Confidence in an unfaithful man is a fault altogether opposed, especially if it be in time of trouble, when you reckon on the support you had vainly expected. It fails your spirit as a broken tooth does the mouth, or a foot out of joint the body.
Then, again, what is it to remove a wrap in cold weather? Does it not aggravate the chill? as vinegar acts on nitre, not to soothe but to irritate. So are both like him “that singeth songs to a sad heart.” Prayer is seasonable for the afflicted, sympathy is suited; but singing songs is for the merry, not the sad. Mirth and its outflow must jar, as being wholly incongruous.
In verses 21-28, is a miscellaneous group of weighty counsel or observation.
“If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink;
“For thou shalt heap coals of fire upon his head; and Jehovah shall reward thee.
“The north wind bringeth forth rain; and an angry countenance a secret (or, backbiting) tongue.
“Better to dwell in a corner of the housetop, than with a contentious woman and a house in common.
“Cold waters to a thirsty soul – so good news from a far country.
“A troubled fountain and a defiled well [is] a righteous one that tottereth before the wicked.
“To eat much honey [is] not good; and to search weighty things [is] a weight.
“He that [hath] no rule over his own spirit [is] a city broken down, without wall.”
The first of these maxims must have startled an Israelite ordinarily; it rises above nature and law which deals with the evil feeling and ways as they deserve. Here it is “the kindness of God,” and His call to act on a goodness which is seen in Him and can only flow from Him. We see it literally acted and on a large scale when divine power drew a Syrian host, sent to apprehend Elisha, blindfolded into the capital city of Israel, and the king asked the prophet, Shall I smite? shall I smite? But the mouthpiece of God said, No; “set bread and water before them, that they may eat and drink and go to their master.” No wonder that the bands of Syria came no more into the land of Israel. What was strange then, and always must have been to man’s mind, is now so congenial to the Christian that the Apostle was led to cite the words as a rule for any and every day. “Therefore, if thine enemy hunger, feed him; if he thirst, give him drink; for in so doing, thou shalt heap coals of fire on his head.” Rom 12:20 . It was God in Christ, it is God in the Christian. Is it obsolete in Christendom? May it not be in Christians? It is too precious to lose.
Verse 23 has elicited very different senses from translators, as we may see in the text and the margin of the A.V. Even here the converse of the last clause seems preferable – that as the north wind brings forth rain, so an angry countenance provokes a secret or backbiting tongue. If this be right, it is a call to gentleness even in the look, and a warning of the consequence of failure in that respect.
The next verse expresses the wretchedness of having to share a house with a contentious woman, which made a corner of the housetop an agreeable escape from such a din.
On the other hand, good news from a far country is no less refreshing than cold waters to a thirsty soul. One looks for pleasant sounds at home, instead of noisy strife or murmurs. But if one receives good news from a far land, it is all the sweeter.
There is a report or a fact, however, that is calculated to give pain and to stumble – when a righteous one totters before the wicked. Thence one hoped for a fountain springing up, and a clear river flowing out perhaps. How sad that one can find only a troubled fountain, and a defiled well!
To eat too freely of what is sweet to the palate is not good, as we may have proved to our cost through lack of subjection to the Word; but there is the opposite danger of excessive search after weighty things, which is a weight instead of a pleasure or profit. The Hebrew word translated glory, as is well known, means also weight. As the retention of the sense “glory” does not yield any result of a satisfactory nature, and requires even a negative strangely forced to give any good meaning, the other rendering is here adopted which seems to supply easily what seemingly is wanted.
There remains the last warning of wisdom, to beware of an ungoverned spirit. He that has no control over his own spirit exposes himself to all sorts of surprise, inroad, and ruin. Is he not like a city broken down and without a wall?
of Solomon = by Solomon, as author: i.e. written by him. Characterizing this section of the book.
the men of Hezekiah. Evidently a special guild of scribes employed in the work of editing and putting together the O.T. books. At the end of each book are three Majuscular letters, Cheth (= H), Zayin (= Z), and Koph (= K), which are the initials of Hezekiah, and his sign-manual, confirming the work done. This tri-grammaton is found in all MSS. and printed editions up to the end of 2 Kings. After the death of Hezekiah it obtains varied forms and additions; subsequent writers and editors having lost the origin and meaning of these three letters, and taken it as a word which means “Be strong”, put there for their encouragement. See App-67.
Chapter 25
Now in chapter 25. These proverbs were gathered by Hezekiah when he became king, and they were added to the books of proverbs by Hezekiah’s scribes. During the period of Hezekiah’s reign, it was a period of national revival. Prior to Hezekiah, the kingdom had reached a low point. As Hezekiah began to reign, there was a real spiritual revival, and it was a national movement among the people. And as is true in all spiritual revivals, there is an interest, a concern and a returning to the Word of God. Where you see people really interested in the Word of God, you know that there is a revival that is happening, because a revival always brings a renewed interest in the Word of God. And so Hezekiah’s scribes began to search for the Word of God, search for the scriptures. And they found these proverbs and they added them to the book of Pro 25:1 explains it all.
These are also proverbs of Solomon, which the men of Hezekiah king of Judah copied ( Pro 25:1 ).
So they found these and they copied them and added them to the book of Proverbs, proverbs of Solomon.
It is the glory of God to conceal a thing: but the honor of kings is to search out a matter ( Pro 25:2 ).
How much God has concealed of His own wisdom and understanding and power and might. The secrets of the universe concealed by God. Yet the honor of the king is to search out a matter.
The heaven for height, the earth for depth, and the heart of the king is unsearchable ( Pro 25:3 ).
Four and five stand together.
Take away the dross from the silver, and there shall come forth a vessel for the finer. Take away the wicked from before the king, and his throne shall be established in righteousness ( Pro 25:4-5 ).
So the removal of the dross. Now we know that the day is coming when God is going to test our works by fire and the dross to be purged as we stand before the King. And He will establish then His kingdom in righteousness. All of the dross will be taken away.
Put not forth thyself in the presence of a king, and stand not in the place of great men: For better it is that it be said unto thee, Come up hither; than you should be put in the lower in the presence of the prince whom thine eyes have seen ( Pro 25:6-7 ).
Now this was referred to tonight by Hal, and Jesus said, “When you’re bidden to come to a feast, don’t go and take the most honorable table and the honorable chair. Sit in a lesser place. It’s much, much better to have the host come and say to you, ‘Oh, come up and sit up here,’ rather than to be sitting in the place of prominence and the host come up and say, ‘Hey, buddy, you’re in the wrong place. Get down there, you know.'” So Jesus really is more or less taking from Solomon. “Better it be said unto thee, ‘Come up hither,’ than you should be put in the lower place in the presence of the prince.”
Don’t be in a hurry, don’t go out quickly to strive, lest you know not what to do in the end thereof, when your neighbor has put thee to shame. Debate thy cause with thy neighbor himself; and discover not a secret to another: Lest he that heareth it put thee to shame, and your infamy turn not away ( Pro 25:8-10 ).
Verse Pro 25:11 . Very picturesque.
A word that is fitly spoken is like apples of gold in pictures of silver ( Pro 25:11 ).
Now I don’t know if that’s Golden Delicious apples in a silver picture, but that would look awful good, you know. But a word fitly spoken. Some people have the gift of saying the right thing at the right time. You know, you can have a very explosive kind of a situation. Everybody is tense. And somebody with this gift just comes along and says the right thing and it just diffuses the whole thing. And you think, “Oh, you know.” You’re just expecting the whole thing to go and this word that is fitly spoken. How glorious it is. God grant to us this gift of saying the right thing at the right time.
Now, I don’t know why it is that so many times, though we know the right thing to say, it’s hard to say it. Now what kind of a perversity is that when I know to say the right thing and yet I have difficulty saying it? Now even with my own wife, I oftentimes have difficulty in saying to her what I know I should say. And I don’t know why I have this difficulty. It’s some kind of a block of the inability to say the right thing at the right time. There are so many times when we could change the whole atmosphere if we would just say the right thing. “A word fitly spoken.” How glorious it is. And yet many times even when we know that word, we don’t say it. Now that’s no virtue. In fact, that’s probably evil to let something simmer when you, by a word fitly spoken, could stop it. Dumb perversity of our own hearts, I don’t know. But God loves me and I like that. But I get so angry with myself sometimes because I know what I should do but I don’t.
An earring of gold, and an ornament of fine gold, so is a wise reprover to an obedient ear. As the cold of snow in the time of harvest, so is the faithful messenger to them that send him: for he refreshes the soul of his masters. Whoso boasteth himself of a false gift is like clouds and wind without rain. And by long forbearing is a prince persuaded, and a soft tongue breaketh the bone. Have you found honey? eat as much as is sufficient for thee, lest you be filled, and vomit it ( Pro 25:12-16 ).
Here’s an interesting one.
Withdraw thy foot from thy neighbor’s house; lest he be weary of thee, and so hate thee ( Pro 25:17 ).
You know, you just sit there and sit there and sit there, and they’ve got things that they want to do and you’re not moving. “Withdraw thy foot from thy neighbor’s house.”
A man that bears false witness against his neighbor is a maul, a sword, and a sharp arrow. Confidence in an unfaithful man in the time of trouble is like a broken tooth, or a foot out of joint. He that takes away a garment in cold weather, and as vinegar upon nitre, so is he that sings songs to a heavy heart ( Pro 25:18-20 ).
You ever put vinegar in… what is it we used to pour vinegar in? Baking soda, right. You know it. “Vinegar upon nitre, so is he that sings songs to a person with a heavy heart.”
If your enemy is hungry, give him bread to eat ( Pro 25:21 );
Paul quotes this in Romans, chapter 12, or not chapter 12. Yes, Pro 12:15 . “If your enemy is hungry, give him bread to eat” ( Rom 12:20 ).
and if he is thirsty, give him water to drink: For thou shalt heap coals of fire upon his head, and the LORD shall reward thee ( Pro 25:21-22 ).
Now what does that mean? I am certain that the heaping of the coals of fire is not a bad thing. There’s probably something that has to do with their customs that would give you a better understanding of what it means to heap coals of fire upon their head. But it doesn’t mean to really crown them with hell, you know. Some have suggested that it will cause them to burn with shame. In other words, if your enemy is hungry and you feed him, if he is thirsty and you give him a drink, you cause him to burn with shame. The Lord will reward you. My motive for doing it shouldn’t be that I really heap coals of fire upon his head, you see. My motive in doing it should be really kind and generous.
The north wind drives away the rain: so does an angry countenance a backbiting tongue ( Pro 25:23 ).
Someone is backbiting, just give them a dirty look. It’ll stop them. Angry countenance a backbiting tongue, drives it away.
It is better to dwell in the corner of the housetop, than with a brawling woman in a wide house ( Pro 25:24 ).
Now we already dealt with that one, but these men who were scribes copied it. They evidently got a kick out of that one.
As cold waters to a thirsty soul, so is good news from a far country. A righteous man falling down before the wicked is as a troubled fountain, and a corrupt spring. It is not good to eat much honey: so for men to search their own glory is not glory ( Pro 25:25-27 ).
And then the last one.
He that has no rule over his own spirit is like a city that is broken down, without walls ( Pro 25:28 ).
A man that has no rule over his own spirit. A man who is always losing his temper. He’s like a defenseless city, a city that is broken down, without walls. Oh God, help us to rule over our own spirits. “
Pro 25:1
MORE PROVERBS OF SOLOMON EDITED BY KING HEZEKIAH’S MEN (Proverbs 25-29)
Pro 25:1
“These also are proverbs of Solomon, which the men of Hezekiah king of Judah copied out.”
(This verse is prose, not poetry, and serves, in fact, as the title of this section, which we have abbreviated and so utilized it).
Solomon spoke “three thousand proverbs” (1Ki 4:32); and it is amazing that so few of them are to be found in the Bible.
Pro 25:1. Hezekiah was one of the best kings Judah had (2Ki 18:5-6). 1Ki 4:32 says that Solomon spake 3,000 proverbs. Since there are not 3,000 in the book of Proverbs, Hezekiahs scribes (under his direction and by inspiration of God-since their work is included in the Old Testament that the Jews and Jesus accepted) copied the many good sayings found in chapters 25-29. This forms one of several appendixes to this book; other appendixes: Pro 24:23-34; Pro 30:1-33; Pro 31:1-31. Hezekiah lived around 270 years after the death of Solomon. The prophet Isaiah was a contemporary of Hezekiah (2Ki 19:1-2), and he may have headed the project. If so, we can see why the material would be included in the Scriptures.
We now come to the second collection of the proverbs of Solomon. These, as the title specifically declares, constitute a posthumous collection gathered in the days of Hezekiah. Speaking generally, the proverbs in this collection are more picturesque than the former. For the most part, they are antithetical, and logical.
These are pictures, and are more perfectly parabolic. In passing over them we shall again note some of the more striking.
Verse Pro 25:11. The figure is intended to suggest the thought of proper and beautiful setting. Delicate filigree work in silver forms a beautiful setting for apples of gold in that it shows them up in relief, and makes their value patent. So also a word which answers the apple of gold as a supreme value is yet more forceful as it is fitly spoken, that is, artistically.
Verse Pro 25:20. The proverb indicates the impropriety of making merry in the presence of sorrow. It is wrong in method and serves to increase distress rather than to soothe it.
Verse Pro 25:27. Much honey produces nausea. So eventually does self-glorification.
Words Fitly Spoken
Pro 25:1-14
This collection of proverbs was made. 250years after the time of Solomon by the scribes of King Hezekiah. The glory of God is too great to be disclosed to the vulgar eye of mere curiosity, but it will be unfolded to royal souls that seek for it as for hid treasure. The great rulers of the world must have their secret counsels, but they should be freed from evil counselors, as gold from dross. Compare Pro 25:6 and Pro 25:7 with Luk 14:8-10. Second thoughts are best; sleep over your plan or letter; be deliberate in planning and prompt in acting on the plan when formed. Dont reveal to another a cause of offense that should be adjusted between yourself and your neighbor, Mat 18:15. A word happily adapted to a circumstance is like an apple of gold, that is, an orange, in a basket of silver filigree-work. As drink cooled with snow refreshes the thirsty reaper, so is a messenger who faithfully executes his errand to the master who sent him.
Proverbs 25
We now begin a portion that did not form any part of this book until the days of Hezekiah, nearly three centuries after the death of Solomon himself. Certain unnamed scribes, called in the Septuagint the friends of Hezekiah, rescued from oblivion the maxims that form the next five chapters. We know from 1Ki 4:32 that the wise king spake three thousand proverbs: and his songs were a thousand and five. We know little of the songs. We have the Song of Songs, the dirge of Ecclesiastes, and it seems likely that Psalm 127 and perhaps others were from his pen. The rest of his songs God has not seen fit to preserve. In the book of Proverbs we have already had before us over four hundred sayings which he collated and handed down to future generations.
25:1
Whether the proverbs of chapters 25-29 were transmitted orally or in writing from Solomons days to the times of Hezekiah, we are not able to definitely decide. The word translated copied would favor the latter thought, but as the word is as correctly translated collected (according to well-informed Hebraists), we cannot be positive as to either position. All the Christian needs to be confidant of the divine inspiration of these proverbs is the well-known fact that they formed part of the Old Testament Scriptures when Jesus authenticated all of the three great divisions of the Law, the Prophets, and the Psalms.
25:2-3
More than once in the Bible our attention is called to the inscrutableness of Gods counsels and designs. See Deu 29:29 and Rom 11:33-34. As the heavens are high above the earth, so are His thoughts above ours. It is His nature to conceal His wondrous purposes from prurient curiosity.
But though He so acts, He would have those in authority search earnestly His Word that they may find out His mind and will. This is good and profitable exercise. As they delve into His hidden things, so He also searches out the secret chambers of their hearts which are unknown to their subjects. He keeps His own secrets, even as they keep theirs, revealing them only to a chosen few.
Now all saints are kings to God. Therefore He would communicate His mind to each one who studies to show himself approved unto Him. May it be ours to be kings in this happy sense of the word.
See the words of the angel of the Lord to Manoah and his wife (Jdg 13:17-18).
25:4-5
See note on Pro 17:3. By the removal of all dross from melted silver, there is produced that which suits the refiner; so by removing evil counselors and lawless men from before a king, his throne is established in righteousness. Notice in Solomons history, the many evildoers who had to be judged before he could occupy his throne in peace and safety. See 1 Kings 2.
The same principle abides in regard to the coming kingdom of our Lord Jesus Christ. The wicked will be destroyed and all the transgressors rooted out of the land when He returns in triumph to usher in the great day of the Lord (2 Thessalonians 1 and 2; Revelation 19).
25:6-7
These verses are similar in meaning and language to our Lords parable in Luk 14:7-11. Undoubtedly He set high value on this precious collection of wise and helpful sayings.
That pride and love of approbation which leads one to boast in the presence of the great will almost certainly be followed by a crushing rebuke. He who places importance on himself and takes his place accordingly will likely rate himself far higher than others would. He will be forced in shame to give place to abler and better men. The man who is content with the lowly seat may be called to a higher one if he is found to be deserving of such recognition. See David, who was chosen as king when only a shepherd-boy (1 Samuel 16).
25:8
See notes on Pro 24:5-6,27. Only when a dispute is clearly of the Lord should one go forth to strive. Too often, to their shame and deep grief, saints are found like king Josiah meddling in matters that do not concern them. How significant the words, After all this, which introduce the unhappy account of Josiahs failure in going out against Pharaoh-necho. After a lifetime of carefulness and devotion to God, he went out hastily to take part in what he should never have interfered with and so meets a dishonored death (2Ch 35:20-24).
Compare these verses with our Lords words in Luk 12:57-59 and 14:31-33.
25:9-10
Much trouble and mischief might be avoided if people were careful to keep their differences to themselves, instead of spreading around information of their shameful quarrels. If the simple scriptural rule, Tell him his fault between thee and him alone, were more generally acted on, many misunderstandings might be put right at once (Mat 18:15). Instead dissension often drags on and involves an ever-increasing circle of people who should properly never even have heard of the case.
The proverb commends going directly to the one with whom there is danger of a quarrel and graciously discussing the matter in secret, being careful to keep it from sharp ears and prying eyes. Nor is this principle only something recommended. It is directly commanded by God Himself (Mat 5:25-26). His people will be happy when it is taken to heart and conscientiously acted on!
25:11
The imagery in this verse has puzzled most commentators. Just what apples of gold might be is a question with many. One supposes embroidery of golden apples among picture-work of silver.
The explanation that seems most reasonable and commendable is that by golden, we are to understand a rich yellow or orange color merely; not that the apples are actually of gold. Many understand this figurative language to mean citron fruit or oranges on a silver platter.
But the writer witnessed one day a most unusual occurrence in the largest orange-growing district of southern California; something, indeed, that none remembered as having taken place previously. A fairly heavy fall of snow occurred during the height of the orange harvest. The trees everywhere were covered with the silvery down. As the lovely view spread out before me, and I noticed the great yellow globes hanging among the whitened boughs and leaves, I exclaimed, Apples of gold in pictures of silver!
Perhaps Solomon gazed on just such a scene. In his time, oranges were plentiful in Palestine; and the citron, a large fruit of the lemon variety, abounds there still. It is not unlikely that some wintry day he had beheld a similar view to that which I have attempted to depict.
The effect is lovely beyond all powers of pen to describe, but equally lovely are right words spoken at the proper time. Read the words of Boaz to Ruth, the Moabitess (Rth 2:8-13).
25:12
A rebuke kindly administered by a wise man should be esteemed as of greater value than a costly present. Loving rebuke should not arouse indignation. Such were the words of Oded the prophet to the host of Judah, and we find them acted on as a message from God (2Ch 28:9-15).
25:13
In ancient times, during the winter in Palestine snow was carefully put away so as to be available for cooling drinks in the heat of summer. The simile therefore is very easy to understand. As the cold snow refreshes the reapers in the warm harvest days, so a dependable messenger refreshes the soul of his masters. See Jahaziel in 2Ch 20:14-17.
25:14
See the contrast to this proverb in Pro 18:16. When clouds are seen in the sky in a period of drought, men hope for showers and are disappointed if they do not come. So when one talks of giving gifts but fails to fulfill his promises, he disappoints in the same way.
But Jude refers to this passage in regard to those who profess to be gifted as teachers of the truth of God, but who in reality have nothing for the souls of their hearers. It is common to see men who are self-confident and positive about their abilities and spiritual insight, but who possess no true godly discernment. See the full description of such false gifts in Jud 1:11-13.
25:15
Continued kindness and patience are powerful agents in overcoming obstinacy and angry passion, which seem as unyielding as a bone. A bone is hard and inflexible, but a soft tongue is said to break it. In other words, mild, persuasive language can overcome where heated words and wrathful expressions would only arouse deeper resentment. See Davids words to Saul after he had spared that monarchs life a second time (1Sa 26:17-25).
25:16
See note on Pro 24:13-14. To eat honey in moderation is good and healthful. Taken to excess it may be very harmful. The same is true of what honey signifies.
Throughout the Old Testament, honey seems to illustrate mere natural sweetness, hence it was forbidden to form part of the meatoffering which typified Christ in His perfect sinless humanity (see Leviticus 2). Jesus never sought solace in natural things, however pleasant or agreeable they may have been. However, we are permitted to enjoy the comforts natural things afford, but we need to beware of making them the chief object of our souls.
Wives and husbands need to watch lest their affection for each other, sweet and lovely as it is, crowds out the things of God. So with the various joys and pleasures of life. What is legitimate and wholly proper in its place, may prove very detrimental to all spiritual growth if it is permitted to become the supreme controlling power of the life. A little honey may be desirable and helpful, as in Jonathans case (1Sa 14:27). Its abuse is another thing altogether.
So too, honey may be extracted from the difficulties of life if they are met and overcome in the fear of God. But to set ones mind on searching for honey is far different than receiving it thankfully. Read of Samsons attitude when he found honey in the carcass of a lion slain in the power of faith (Jdg 14:5-9,14). Also notice Pro 25:27.
25:17
The lesson is simple and important, but one which many of us are slow to learn. The heart of the proverb is expressed in todays axiom, Familiarity breeds contempt. This is one form of the honey which the previous verse warns us about indulging in too freely. Even in the case of the best of friends we should be sensitive regarding continually visiting and intruding; it is an easy thing to wear out ones welcome. Frequently people who were the best of friends become the bitterest enemies because of neglect of so simple a Scripture as this.
More time spent in secret with God and less spent in socializing would result in far greater profit to our souls and bring much more glory to our Lord Jesus Christ. Consider the error to which the younger widows were prone, and be warned (1Ti 5:13).
25:18
How little the slanderer considers the grief he causes to the innocent objects of his vicious tongue! The hateful and cruel words he recklessly utters are war-like weapons, carrying pain and anguish, destroying peace of mind, and arousing indignation. On the other hand, the injured one should take all injustice to the Lord Himself and leave it at His feet, accepting it as part of the discipline of the path. He will rise triumphantly above the tongue of slander and every other evil when he remembers that nothing can come to a believer but what divine love can use in blessing.
Nothing is harder for a wounded spirit and a sensitive soul than to endure untrue accusations. It is natural to the human heart to display indignation against the false accuser, and a determination to clear oneself or take revenge. But to go on, looking to God for grace to live so that all will see the falsity of the charge; to commit the keeping of my reputation to Him who permitted the trial for my humbling; to admit the righteousness of Gods ways as I reflect on the many occasions on which I have dishonored His name-these are healthful exercises indeed. This is how I am kept from taking things into my own hand. I can count on God to act for me, as He did for Job, David, Daniel, and a host of others who had learned to commit all to Him whose love is unchanging. He never permits a trial unless He discerns in the condition of ones soul a necessity for the affliction. See verse 23 of this chapter.
25:19
What is more trying on the nerves and wearing on the spirit than a broken tooth or a dislocated foot? Anxiety and inconvenience are ever present. In the same way frustrations abound when we depend on a faithless man who deserts his post in time of trouble. See John Mark (Act 13:13; 15:37-38).
25:20
In ancient Palestine nitre was a native mineral soda that would foam when put in contact with an acid. To take away a persons coat in cold weather would add to his discomfort and arouse his indignation, even as vinegar poured on soda would effervesce. In the same way one who sings light frivolous songs to him who is of a heavy heart only increases his distress and causes his anger to be stirred.
There is a time for all things. The merry-hearted love to sing; the sad and grief-stricken prefer loving sympathy. See Judah by the waters of Babylon (Psa 137:1-4).
25:21-22
These are the verses quoted, with the exception of the last clause, by the apostle Paul in Rom 12:20-21. There he takes them verbatim from the Septuagint. It is certainly worthy of note that the Holy Spirit quotes from the Proverbs of the Old Testament when commenting on conduct suited to Christians. This but bears out the remark made in the introduction that in the book of Proverbs we have the behavior which becomes the man of God basking in the full blaze of present truth.
Vengeance should be far from the thoughts of the saint. He is to show grace and compassion even to his enemies, losing no opportunity to minister to their need. By so doing, the fire of love will soften their angry feelings. The Lord will reward the one who imitates his Master, who said, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you (Mat 5:44). It would be the greatest incongruity for one who was himself the object of loving grace to attempt to seek revenge. Read of the attitude displayed by Stephen during his stoning (Act 7:60).
25:23
The receiver of stolen goods is as guilty as the thief. So is it with the one who encourages another to relate scandalous stories. Nothing is more conducive to strife and sorrow among the people of God than the repeating of matters that cannot profit and that bring pain to the one of whom they are related. But there is no surer way to encourage the backbiter than by listening to his tales. If met by an angry countenance and reproved in the fear of God, the malicious gossip might often be nipped in the bud.
When people come with unsavory tales about absent persons it would be well to meet them in the spirit that David manifested towards Rechab and Baanah, for such people are character-assassins (2Sa 4:5-12).
25:24
This is a repetition of Pro 21:9. It is not by mere chance that the words are repeated; the wretchedness of dwelling with a rebellious and contentious woman is referred to several times. God has established an order in creation which is not broken with impunity. See Eph 5:22-24.
25:25
The glorious gospel of the blessed God is the preeminent good news from a far country. It is like a draught of clear sparkling water from a cold spring to a thirsty soul. When weary, famished, and ready to perish, the poor sinner drinks the living water, and it becomes in his inmost being a fountain springing up unto everlasting life. See the woman of Samaria (Joh 4:6-29).
25:26
To the thirsty traveler a polluted fountain or a spring defiled with filth and impurities is a cause for grief and vexation. So a godly and upright man is disappointed and pained to see a righteous person oppressed by those who have no principle and who refuse to obey divine or human law. See Gedaliah and Ishmael (Jer 41:1-3 ).
25:27
See note on Pro 25:16. The immoderate use of honey is pernicious. Much more so is excessive ambition. He who lives only to glorify himself will be wearied in the search. The entire book of Ecclesiastes is witness of the emptiness of selfish aspirations. Also see Gods message to Baruch the son of Neriah (Jer 45:5).
25:28
See note on Pro 16:32. Self-control is ever important. Paul kept his body under control to avoid dishonoring the Lord (1Co 9:26-27). Lack of this self-control sadly dishonored Noah shortly after he had been given dominion over the earth (Gen 9:20-21). Moses, too, the meekest of all men, failed in self-control when angered at Meribah (Numbers 20). May grace hold our spirits in godly subjection, so we do not become like a city exposed to the ready assaults of its enemies! Even when one is clearly in the right, nothing so negatively influences his case as losing control of his temper and uttering heated, hasty words. Others are prone to forget the minor points of the evidence at such a time and to judge by the spirit demonstrated. Therefore the importance of exemplifying in our words and ways the meekness and gentleness of Christ (2Co 10:1).
Pro 25:16
I. The Bible does not prohibit pleasure. What the Bible forbids is excess in the use of pleasure, untimely pleasures, and pleasures that arise from sin or that lead to sin.
II. In prohibiting such pleasures, the Bible proceeds upon a principle of benevolence.
III. The principle is benevolent because it accords with the constitution of our nature. There is a point at which pleasure becomes pain. It is the law of our being that if pleasure is to remain pleasure, it must be enjoyed moderately and intermittently.
Parker, City Temple vol i., p. 11.
I. I hold that pleasure is a necessity of our nature, that we are made to enjoy, and that the goodness of God, which hath made our complex constitution, our many-sided manhood, so marvellously capable of pleasure, hath made bountiful provision for full satisfaction and delight, In all true physical delights, then, the Christian finds honey; and to him the good God says, “Hast thou found honey? Eat it.”
II. But man’s physical being is only a portion of his noble and superior constitution. As with the physical, so with the intellectual, the Christian’s capability runs on all fours with that of the unbeliever in the direction of any mental honey of pleasure and delight that can be found; and the royalty of mind is at least as kingly and imperial when it bends before the crowned Christ as when reason binds the lordly symbol round its own presumptuous brow.
III. There is the moral and spiritual man, whose existence cannot be ignored. Nobody will dispute that there is honey in doing right, that there is pleasure in goodness and truth, and that, unless the conscience is utterly dead, there is a bitterness in doing wrong. There is nothing in religion that can deprive us of all the real enjoyment, the true pleasure, the satisfying honey, the rational delights, which are possible to anybody in all God’s wide world.
J. Jackson Wray, Light from the Old Lamp, p. 171.
References: Pro 25:17.-Clergyman’s Magazine, vol. vi., p. 59. Pro 25:21, Pro 25:22.-New Manual of Sunday-school Addresses, p. 35; W. Arnot, Laws from Heaven, 2nd series, p. 323. Pro 25:23.-Clergyman’s Magazine, vol. ii, p. 41.
Pro 25:25
I. Heaven is the “far country” to us poor children of the earth today. (1) It is a far country possibly as measured by distance. (2) It is a far country more especially from the fact that it is far away beyond our comprehension. Even the aid of revelation does but give us dim glimpses of its distant splendours, does but cast a faint aurora glow on the far horizon; and that is for the most part dashed and dimmed by the fogs of time and sense. (3) Heaven is a far country because we are by nature so disqualified from inhabiting it. The distance is measured by the unfitness of the case.
II. From this far country good news has come. (1) We delight to hear from a far country when it contains those who are near and dear to us. In the far country of which I speak, there is not one of us that has not interests of this kind: parents, partners, families, friends, all housed and homed, all settled and thrifty, all dwelling in this far, far country beyond the sea. (2) News from a far country is profoundly interesting and acceptable if it be a country in which we intend to live by-and-bye. You are all intending to emigrate to heaven. Surely, then, news of this far country, brought to you from the far country direct, should be to you as cold waters to a thirsty soul.
J. Jackson Wray, Light from the Old Lamp, p. 127.
References: Pro 25:25.-G. Brooks, Outlines of Sermons, p. 401; Spurgeon, My Sermon Notes: Genesis to Proverbs, p. 190; Homiletic Magazine, vol. viii., p. 14. Pro 25:27.-W. H. Jackson, Christian World Pulpit, vol. xxii., p. 179. Pro 26:1-11.-R. Wardlaw, Lectures on Proverbs, vol. iii., p. 185. Pro 26:4, Pro 26:5.-J. N. Norton, Every Sunday, p. 461. Pro 26:11.-W. Arnot, Laws from Heaven, 2nd series, p. 328. Pro 26:12-28.-R. Wardlaw, Lectures on Proverbs, vol. iii., p. 198.
IV. THE PROVERBS OF SOLOMON COLLECTED BY THE MEN OF HEZEKIAH
CHAPTER 25
Here begin the proverbs which the good king Hezekiah, under the guidance of the Spirit of God, added to this book. This title is interesting as affording a proof that a revival of literary activity accompanied the revival of religion and of national prosperity which marked the reign of Hezekiah. The men of Hezekiah were doubtless a body of scribes engaged under the direction of the king in literary labors.
Very fittingly the opening verses of this collected portion of proverbs relate to the king. While it is the glory of God to conceal a thing, the glory of kings is to search out a matter. God has many things concealed as to Himself, the great universe, creation and His ways in providence; but kings should inquire diligently into the matters brought before them and search them out in their administration of justice. Some day the great King who is coming, the King of Kings, who knows all the secrets of God as well as the hearts of men, will search out all things and bring the hidden things to light. When that day comes the fifth verse will see its accomplishment.
Take away the wicked from before the king–
And His throne shall be established in righteousness.
When He comes to establish His throne of righteousness, to rule as the true Melchizedek, the King of Righteousness and of Peace, the wicked and evildoers will be taken away in judgment. Only then can there be a righteous government.Pro 25:6 and Pro 25:7 remind us of the parable of the great supper spoken by our Lord in Luk 14:1-35. Pro 25:21 and Pro 25:22 are quoted by the Holy Spirit in the Epistle to the Romans (Rom 12:20). And that is followed by another saying as to the conduct of the righteous man. The north wind driveth away rain; so does an angry countenance, a backbiting tongue. The backbiter does the work of Satan and the Lord hates the slandering tongue as He hates the flattering tongue. The believer can show an angry countenance, without sinning, and cut short the pernicious work of the backbiter Eph 4:26).Pro 25:28 gives a good definition of true self-control, the rule over ones own spirit.
proverbs: Pro 1:1, Pro 10:1, 1Ki 4:32, Ecc 12:9
which: Isa 1:1, Isa 36:22, Isa 37:2, Hos 1:1, Mic 1:1
This division of the book is introduced in the first verse of chapter 25, as the proverbs of Solomon, which the men of Hezekiah, king of Judah, copied out. What these words mean it is difficult to say, except in the general sense that the teachers of Hezekiahs period selected and gathered together wise sayings that had been written, or handed down orally in previous generations. They may have been those of Solomon only, and yet his name may be attached to them simply because they were now made part of his general collection. They contain admonitions to the fear of God and the righteousness, addressed partly to kings, and yet also to their subjects. They also contain warnings against evil conduct of various kinds (chap. 26); against conceit and arrogance (chap. 27); against unlawful dealings, especially of the rich with the poor (chap. 28); and against stubbornness and disobedience (chap. 29).
Pro 25:1. These Which are contained in this and the following chapters; are also the proverbs of Solomon Lessons on piety and virtue, sententiously delivered by Solomon, and collected out of his works by some of the servants of that good king, Hezekiah; who, setting himself with all his heart to reform the people of Judah, among other things which he did for that purpose, and wherein God blessed his endeavours, (2Ch 31:21,) caused these proverbs to be transcribed out of the ancient records, for their fuller instruction.
Pro 25:1. These are also proverbs of Solomon, which the men of Hezekiah copied out. Solomon wrote three thousand proverbs, and a thousand and five songs. 1Ki 4:32. The supplement to the book, or third part commences here. The men or ministers of king Hezekiah were Eliakim, Shebna, and Joah, 2Ki 18:26 : also Isaiah, maternal grandson of king Amaziah. Isa 1:1.
Pro 25:3. The heart of kings is unsearchable. The actions of princes are like great rivers; all men see their course, but few know their origin.
Pro 25:5. Take away the wicked from before the king. The preseding words illustrate the sense. When the dross is removed to one side of the crucible, the vase in the mould is pure; so the counsel of good men are the brilliant emanations of wisdom and virtue. A wicked minister, acting from principles of pride, avarice, or vain glory, how great soever his talents may be, gives by example a daring countenance to vice, and often leads his sovereign into error. But, on the other hand, when a king has wise and devout ministers, the nation prospers; and when he banishes from his court those who are guilty of crimes, he gains the confidence of his people, and establishes his throne in righteousness. Then what confidence should we repose in God. Judgment and justice are the habitation of his throne.
Pro 25:6. Put not forth [ne magnificum, do not magnify] thyself in the presence of the king. Occasions will offer for the courtier to display his eloquence, and professional talents; then he may be called with spotless honour to fill a higher station, and ultimately to be high in office. But if otherwise, he may enjoy a cultivated mind in the more peaceful circles of society.
Pro 25:7. Come up hither. See on Luk 14:8.
Pro 25:8. Go not forth hastily to strive by a lawsuit with thy neighbour. When we receive a wrong, our passions, for awhile, are so tumultuous, as to hinder the sober exercise of the understanding. And the way to the chambers of justice is often through an ante-chamber crowded with thieves. We had better wait, and bring our neighbour by private conversation to reason and equity, or we had better sustain a loss, than expend twice the sum in seeking a doubtful redress.
Pro 25:9. Debate thy cause with thy neighbour. This is far better than to involve thyself in shameful and expensive suits at law.
Pro 25:11. A word fitly spoken is like apples of gold in pictures of silver. The Chaldaic turns it, images of gold, comprising landscapes, and all the group introduced into the portrait. The ancients, painting on vellum with metallic oxides, produced beautiful pictures. But wisdom in moral science surpasses the beauties of the pencil.
Pro 25:13. As the cold of snow in the time of harvest, whose breezes cool the reapers; so is a faithful messenger. Jordan overflowed his banks at Easter, the time of the barley harvest, by the melting of the snows on mount Lebanon.
Pro 25:14. Whoso boasteth himself of a false gift. Vulgate, Vir gloriosus, et promissa non complens. A boasting man, who fulfils not his promises, is like clouds and wind without rain.
Pro 25:17. Withdraw thy foot from thy neighbours house. The habit of staying too long at a neighbours house indicates a trifling or an indolent temper. He who can burden a neighbour by the frequency of his visits, regaling himself with the news of the day, and the tales of the town, is ignorant of the duties he owes to God, and himself; and he has no idea of the worth of time.
Pro 25:21. If thine enemy be hungry. See on Mat 5:44. Rom 12:20.
Pro 25:28. He that hath no rule over his own spirit; but indulges anger and menacing language on every adverse occurrence, resembles a city with a broken wall; and sin, the worst of foes, may enter at pleasure. It is highly unbecoming a father, and a master, to indulge ebullitions of passion when perhaps the offender could not help the fault, and when the fault itself was of no moment. The same may be said of every other passion, and indulgence of unlawful pleasures. Let men calmly reason on the impropriety of their conduct; let them pray for regenerating grace, habituating themselves to moderation; for he can scarcely claim the rank of a man who has no command of himself.
First Division.In general character this division shows a resemblance to the Sayings of the Wise, containing a number of quatrains and synthetic couplets, and but few antithetic couplets.
Pro 25:2-7 b. A series of three quatrains relating to kings.
Pro 25:4 b. Very obscure. Refining silver does not produce a vessel, and the parallelism with Pro 25:5 b is unsatisfactory. LXX it will be wholly purified probably represents the original text.
Pro 25:6 f. cf. Luk 14:8-11.
Pro 25:7 c destroys the quatrain form and is obviously weak where it stands. The majority of the VSS attach it to Pro 25:8 a.
Pro 25:7 c Pro 25:10. A couple of quatrains on hasty speech. Pro 25:7 c and Pro 25:8 a form the first half of a quatrain. Render What thine eyes have seen, bring not forth hastily to the multitude. Pro 25:8 b cannot, as RV and RVm show, be rendered without supplying more than the Heb. allows. Read For what will thou do in the end thereof?
Pro 25:11 f. Apparently a quatrain on wise speech, but both text and translation are extremely doubtful (see Toy and Lagarde, and BDB under the separate words). The most probable restoration is Like graven work of gold and carved work of silver is a word fitly spoken. Like an earring of gold and an ornament of silver is a wise reproof to an ear that hears.fitly (lit. on its wheels) is an inference from Pro 15:23.
Pro 25:13-20. Synthetic couplets on various subjects.
Pro 25:13. The reference is not to a fall of snow in harvest, which would be disastrous rather than refreshing (cf. 1Sa 12:17), but to the cold draught of water from a snowfed mountain stream.
Pro 25:13 c: probably an explanatory gloss.
Pro 25:14. his gifts falsely: lit. a gift of falsehood (mg.)i.e. a gift which is not given. A man who boasts of his intention to give but never gives is like clouds without rain, the bitterest disappointment of the agriculturist.
Pro 25:19. Confidence in an unfaithful man: in Heb. the hope (i.e. ground or object of hope) of a treacherous man. RV gives the wrong turn to the verse: it is the ground of hope upon which the false man relies in trouble that fails him. False or treacherous may have a religious significance here, the man who is false to Yahweh.
Pro 25:20. Very corrupt. Pro 25:20 a yields no satisfactory sense, and is also clearly a doublet of Pro 25:19 b. Originally Pro 25:20 was probably a couplet of which Pro 25:20 b was the first clause. Pro 25:20 b is also obscure; nitre, or more correctly natron, is common soda (cf. Jer 2:22). Vinegar would destroy its value for washing purposes. But the parallelism of this idea with Pro 25:20 c is difficult to detect. The LXX has either a double form of this couplet, or represents an original Heb. quatrain on the subject. It reads vinegar is bad for a sore, which gives a nearer approach to parallelism.
Pro 25:21 f. A quatrain on kindness to enemies (cf. Rom 12:20).
Pro 25:23-28. Synthetic couplets on various subjects.
Pro 25:24. Repetition of Pro 21:9.
Pro 25:26. The couplet may refer to the moral ruin of a righteous man, or to his loss of prosperity through the plots of the wicked. The Heb. favours the latter interpretation.
Pro 25:27. Lit. To eat much honey is not good, the searchings out of their glory is glory. This makes no sense. Probably Pro 25:27 a and Pro 25:27 b belong to different aphorisms, or Pro 25:27 b may be a corrupt gloss on Pro 25:2 b. The only plausible emendation of Pro 25:27 b is the investigation of difficult things is glory. This gives good sense, but not a good parallelism.
In This CHAPTER, forming the first section, necessarily affirms the basic principles of true unity, which is absolutely essential to recovery. For departure is the very breeding-ground of division, – divisions which have so rent the testimony of God and bear witness to our own shame. Today multitudes see the wrong of this, and many clamor for that unity which would bring all together again.
But there is no unity without a solid foundation. Mere union of those still apart in heart is hypocrisy, and would only in the end more glaringly expose an actual disunity. This chapter then gives us this good, solid basis upon which all unity according to God is to be established. Indeed, the entire chapter furnishes excellent practical instruction as to how to “maintain the unity of the Spirit in the uniting bond of peace”; – that is, at least, when its simple spiritual significance is discerned.
“These are also proverbs of Solomon, which the men of Hezekiah, king of Judah copied out.” These proverbs then were not new in Hezekiah’s time: they had been from the beginning of the glorious kingdom of Israel; but they have peculiar significance for the difficult times of Hezekiah. Just so, the truth of God, “the faith of God’s elect” has been once for all delivered to the saints. God’s revelation was completed with the introduction of Christianity into the world: in Christ Himself revealed in grace, God has seen fit to completely reveal His will, so that provision for the entire history of the church was made at the very beginning of the church. But it has been neglected and ignored, and we are sorely broken and in reproach. Yet that same Word has already made provision for recovery, where hearts are concerned about recovery. 2 Timothy has often been referred to as such a provision. Let us then have energy of faith, not to devise new methods or expedients for such a day, but to “copy out” what is already written, and apply ourselves to obey it. This is to “have knowledge of the times,” and to have true fellowship with God in that which is His special work in a day of evil.
Moreover, at this time only Judah recognized God’s centre, – Jerusalem, – so that only in this limited sphere could any measure of recovery take place. Hezekiah’s faith however embraced all of Israel also, for in 2Ch 30:1-27 we read of his inviting all Israel to come to Jerusalem to keep the Passover. Some responded, others only mocked. How similar to any day in which God begins revival among His people!
“It is the glory of God to conceal a thing, but the honour of kings is to search out a matter.” When “difficult times” are present, it is imperative that we look beneath the surface of things. Answers to problems will not be found without real exercise of soul. God intends faith to be exercised and developed; therefore in infinite wisdom He so presents the truth in His Word that mere natural wisdom will not discern it: these things are hidden from the wise and prudent.
Nor will an easy-going, complacent attitude find the precious hidden treasures of the counsels and guidance of God. But it is a work of kingly dignity to search out the truth of God and to ascertain His mind, – specially so when truth has been trodden in the streets and treated as of no account. How deeply urgent the responsibility of every child of God to find out the truth for himself. It is there; and only lack of faith fails to find it. Let us face this evident fact honestly, and apply ourselves to search it out. “If any man will do His will, he shall know of the doctrine” (Joh 7:17). Kings were anointed with oil, and we have been anointed with the Spirit of God, by which understanding of “all things” is possible: let us therefore practise this kingly privilege. “Study to shew thyself approved unto God, a Workman that needeth not to be ashamed, rightly dividing the Word of truth” (2Ti 2:15).
“The heaven for height, and the earth for depth, and the heart of kings is unsearchable.” Things higher than natural wisdom become the normal food and delight of him who is led by the Spirit of God. And “the deep things of God,” unintelligible to the natural man, are no problem where the Spirit of God is the Interpreter (1Co 2:9-10). Indeed, whether heavenly things, or earthly things, “he that is spiritual discerneth all things.” His perception of natural things as well as spiritual, is more accurate than that of the natural man. “Yet he himself is discerned of no man” (1Co 2:15). The spiritual man is a strange enigma to the world. His wisdom and understanding is evident, but his attitude is a cause of wonder and bewilderment to those who have not the Spirit: “the heart of kings is unsearchable.” “The world knoweth us not because it knew Him not” (1Jn 3:1).
“Take away the dross from the silver, and there shall come forth a vessel for the finer.” A true searching of the Word of God by the Spirit will both give a positive knowledge of what is good and pure; and separate from it all that is false and dross. If this is negative, yet it is necessary. Let us notice this in 2Ti 2:15-16. If verse 15 insists on our “rightly dividing the Word of truth,” then verse 16 as strongly commands: “But shun profane and vain babblings, for they will increase unto more ungodliness.” Two men are then referred to as “saying that the resurrection is past already; and overthrow the faith of some.” This evil doctrine must be refused: it is dross that must be separated from the silver; and teachers who persist in such falsehood must not be tolerated. “The Finer” is certainly God Himself, Who seeks vessels suited to His own character, and only by separation from evil will such a vessel be formed, – “a vessel unto honor, sanctified, and meet for the Master’s use, prepared unto every good work” (2Ti 2:21).
Is this not further developed in our next verse? “Take away the wicked from before the king, and his throne shall be established in righteousness.” Is it becoming that a wicked man should have any fellowship or influence in the king’s presence? And how much less in the presence of Him Whom we know is King of Kings! If one is falsifying the King’s word, how solemn should be his punishment, no matter how pleasant a personality he may have. Therefore a fundamentally false teacher must be allowed no fellowship among the people of God. For the house of God “is the church of the Living God, the pillar and ground of the truth” (1Ti 3:15). The wicked must be taken away from before the King: only then will His throne be established in righteousness. “Be ye not unequally yoked together with unbelievers” (2Co 6:14) is a warning constantly repeated throughout the Word of God, an urgent necessity if truth is to be maintained in purity. In days such as ours, too, this becomes a most serious test of the actual devotion of the saints of God.
“Put not forth thyself in the presence of the King, and stand not in the place of great men: for better it is that it be said unto thee, Come up hither; than that thou shouldest be put lower in the presence of the prince whom thine eyes have seen” How matchlessly precious becomes “the presence of the King,” when we take to heart the truth that evil has no place in His presence. How subduing to the soul, how awesome and holy: and how marvelous the privilege of being allowed – nay actually welcomed – in that presence. But if so, then certainly all selfish seeking of position and honor there is utterly unbecoming. Only One is to be exalted there. The Lord Jesus Christ is the blessed Center and Object of all adoration and praise. None else has the slightest right to exalt himself. May we learn deeply the sweetness of such a gathering of the Church of God, with no one having any position of authority or prominence, but each and all exercised to see that He Himself receives every honor.
Yet, where godliness, lowliness, and true spiritual growth are found, the Lord will so order things that such characters will take the lead in the assembly in matters of order and government, and of course in the exercise of various gifts. This is normal, proper growth. Such men will not seek in any way to assume the lead. but by virtue of lowly devotion and knowledge of the Word of God will have this eventually placed upon their shoulders by the Lord Himself. How good to remember that in all assembly activity and in the exercise of every spiritual gift, we are “in the presence of the Prince whom our eyes have seen.” What sanctifying power this realization would have over our entire service for Him!
“Go not forth hastily to strive, lest thou know not what to do in the end thereof, when thy neighbor hath put thee to shame.” If the presence of the King is most blessed indeed, yet we shall be faced with many things contrary to the purity of this, – things that will deeplytry the spirit of one who loves the truth. These things are only multiplied in a day of decline. How are we to meet them? “The servant of the Lord must not strive, but be gentle unto all, apt to teach, patient, in meekness instructing those that oppose themselves” (2Ti 2:24-25).
We must remember we are but servants, responsible to obey the truth ourselves and to present it to others as from God. But the messenger is not called upon to enforce his message. Striving is unbecoming: mere argument will not produce results for God, however right we may be. A proper restraint is vitally necessary in any testimony for God. The truth itself, which we seek to defend, will suffer by our contentious attitude, for our “neighbor” will attribute our “hasty striving” to our doctrine: we shall be put to shame, and be embarrassed as to how to free ourselves from such a predicament. Peter is a striking example here: his taking the sword to cut off the ear of the High priest’s servant may have appeared to be bravery, but it led only to his humiliation. “If a man also strive for masteries, yet is he not crowned except he strive lawfully” (2Ti 2:5). How important not only to stand on the side of truth, but to act rightly in so standing.
“Debate thy cause with thy neighbour himself; and discover not a secret to another: lest he that heareth it put thee to shame and thine infamy turn not away.” How guarded must be the doors of our lips! Now that disagreement, discord. ill-feeling has come between neighbors, is it to be settled by spreading it elsewhere? Let us have grace and honest courage of heart to face our neighbour in a spirit of meekness and true concern, that a proper understanding may be obtained. How painful the innumerable cases of offense that have never been settled, but only aggravated, by selfish, thoughtless gossip, when but a word of simple apology might have dismissed it forever! But if I carry it to another, how many things might happen! It may lead to the other’s so repeating it, as from me that I myself am shown in the most shameful light. This area of things is extremely delicate, and requires a real energy of communion with God to have wisdom to act rightly; for in certain cases there may be facts that others should know, and where to draw the line is a matter for serious exercise; but I must be careful not to be guilty of putting my neighbor in a wrong or bad light; and always before speaking, to judge in myself any feeling of personal grievance.
But on the other hand our lips may be used in a most refreshing and profitable way. The succeeding verses of this chapter seem to dwell greatly upon the principles of ministry among the people of God. “A word fitly spoken is like apples of gold in pictures of silver.” In marked contrast to “a multitude of words,” this is but “a word,” but spoken in the proper time and place to meet a particular need. Apples are well known for their health-imparting qualities, and gold is a lovely symbol of the glory of God manifested in the Person of Christ, as the light from the sun reveals the golden glory of that heavenly orb. Is it not precious to see this type immediately the subject of ministry is introduced? Moreover, it is seen in a setting of silver, a type of the work of the Lord Jesus in redemption. What a basis is all of this for the ministry of the Spirit of God among His saints! When Paul writes to Timothy of proper behavior “in the house of God, which is the church of the Living God, the pillar and ground of the truth,” he immediately adds that which is the basic truth to which the church is responsible to bear witness: “And without controversy great is the mystery of godliness: God was manifest in flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into Glory” (1Ti 3:15-16). The glory of the Person of the Lord Jesus and the perfection of His finished work is thus our precious burden of ministry. How fruitful it is to speak of this, – and how honoring to our God and Father. Moreover, what an antidote for the distress so commonly caused by unprofitable words!
“As an earring of gold, and an ornament of fine gold, so is a wise reprover upon an obedient ear.” True ministry must necessarily reprove evil, whether it may be privately or publicly. But this does not infer mere censure or impatience. Lowly wisdom is urgently needed here, and the ministry must be given in the spirit of serving the need of souls, for the Lords sake. This will have real and precious effect upon every “obedient ear”.
The “earring of gold” would speak of that influence that stirs in the soul those motives of concern for the glory of God, rather than self-interest, self-justification or self-pleasing. How precious that ministry that directs souls altogether to the Lord and His own glory! As well as an earring of gold, it is “an ornament of fine gold,” not only influencing the ear, but an adornment of the person.
“As the cold of snow in time of harvest, so is a faithful messenger to them that send him: for he refresheth the soul of his masters.” It is understood that this refers to snow stored over from a previous winter, providing cooling refreshment in the heat of harvest. Here then is a messenger whose faithful message proves, not warming, comforting, tranquillizing, but invigorating, refreshing. Faithful ministry must avoid mere “good words and fair speeches” (Rom 16:18), and rather stir hearts and consciences to true labor in God’s great harvest field. Yet observe here that nothing is said about refreshing his hearers; but rather: “he refresheth the soul of his masters.” Can we not easily apply this to the delight of the Father, Son and Holy Spirit in all ministry that faithfully represents the Word of God? It is true also that warming, comforting ministry is most necessary at certain times, specially of trial, distress and sorrow; but in the heat of labor how needful is that cooling, reviving ministry of the Spirit of God by the lips of a faithful messenger. May we all seek by this to refresh the soul of our Master.”
But this question of ministry and gift is not without its dangers also. “Whoso boasteth himself of a false gift is like clouds and wind without rain.” Imitations of what is good will certainly soon raise their heads, and the saints of God must be on their guard. Promising outward signs may be there, – the clouds and wind, – but no rain, no vital ministry of the Spirit of God to actually meet the need of souls. One may appear earnest and serious as the clouds, his words as strong and forceful as the wind; but yet be lacking so far as any true gift from the Spirit of God is concerned, so that he provides nothing for the thirst of souls. Paul’s warnings to Timothy we must not ignore: “Shun profane and vain babblings, for they will increase unto more ungodliness.” “Foolish and unlearned questions avoid, knowing that they do gender strifes” ( 2Ti 2:16; 2Ti 2:23).
“By long forbearing is a prince persuaded, and a soft tongue breaketh the bone.” If the servant of the Lord is not to strive, he is to “be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves” (2Ti 2:24-25).
Faithfulness does not mean a peremptory declaration of the truth; but involves dealing wisely with souls by the giving of the truth needed by the soul at the time. It does not look for immediate results, but trusts God for eventual fruit. It acts with becoming restraint and forbearance, and is not discouraged by many rebuffs and setbacks. Happy indeed is that man who has learned how to rightly use his tongue! True enough, it may seem to accomplish nothing with some souls, but if one is a “prince,” possessing the dignity of a child of the King, a proper presentation of the Word of God to him will have its real effect, in time. A soft tongue is more potent than it appears: in time it will break the bone, the strength of stiff resistance.
“Hast thou found honey? Eat so much as is sufficient for thee, lest thou be filled therewith, and vomit it.” The connection here is preserved perfectly, however little this may be discerned. Honey is gathered by all the worker bees for the benefit of the whole hive. How precious a picture of the unity of the church of God, each individual working for the blessing of all. The honey would speak then of the sweet ministry of the Word of God, the sharing of that which each saint gathers through diligent searching of the Word of God. But we must realize that all human ministry has its limitations. We cannot live entirely from what others gather. and however deeply we may enjoy the ministry of a man of God, we must be careful not to saturate ourselves with his thoughts. We must rather get to the Word of God ourselves. Scripture itself will never sicken us, though man’s thoughts about it may do so. The Word is “sweeter also than honey and the honeycomb” (Psa 19:10): it stands far above all ministry. Indeed it is bread, milk, solid food, water: that which is necessary and satisfying for every day’s need, and nothing can substitute for it. If we dare to give ministry the place that the Word itselfshould have we shall soon begin to vomit it. But honey is good indeed when used with bread or other solid food, yet used in moderation.
It may be remarked that honey has to be excluded from the offerings. In this case, the sweetest thoughts of man about the offering must be allowed no place in the offering itself, no more than leaven (corruption) was to be allowed (Lev 2:11). Yet in the case of Jonathan, honey could enlighten the eyes, a little being taken on the end of his rod (1Sa 14:27). How good and how precious ministry is in its proper place but true ministry always gives the Word of God the prior place. “Stir up the gift of God which is in thee”; “Preach the Word” (2Ti 1:6; 2Ti 4:2). When Canaan is spoken of as a land flowing with milk and honey this is beautifully typical of our present blessing as “in heavenly places” where the Word (milk) and the ministry (honey) give abundant provision for the need of saints. In Son 4:11 the lips of the Bride “drop as the honeycomb,” – the sweet expression of the knowledge of the Word of God.
But we are not so created as to enjoy one another’s conversation all the time, nor the company of one another. “Withdraw thy foot from thy neighbor’s house: lest he be weary of thee, and so hate thee.” This can never be the case in our seeking the Lord’s company; but sober wisdom is necessary that we should know how to rightly serve our neighbor, and pass on our way. However gifted I may be in ability to instruct him, I must remember that it is not my presence he needs, but the presence of the Lord. How good to just give him enough help to send his soul back into the Lord’s presence, there to learn deeply and properly, as he could never learn from me. And if with the very best intentions and the best material to present, I may blunder in spending too much time in my neighbor’s house, how much more damage shall I do if the intentions are poor and my conversation empty! “Consider the warning to young widows” in 1Ti 5:13.
Thus verse 18 proceeds to consider the positive harm one may cause by lending his lips to falsehood, the utter antithesis of the pure ministy of the truth of God. “A man that beareth false witness against his neighbor is a maul, and a sword, and a sharp arrow.” The commonness of such evil does not lessen its seriousness. But how dreadfully serious among saints of God who have sought to act upon the recovered truths of the unity of the body of Christ and of Himself as the One Center of gathering! How extremely careful ought we to be that we both care for the real unity of the Spirit of God, and that we know facts thoroughly before speaking, and especially if anyone is to be put in a bad light through our words. If guilty of false witness, one is “a maul” – crushing; “a sword” – cutting; and “a sharp arrow” – piercing. Let us consider how dreadfully in such a case the neighbor is wronged.
“Confidence in an unfaithful man in time of trouble is like a broken tooth, and a foot out of joint.” Trials, troubles of many kinds will test us, and how urgently is faithfulness needed then. It is with very real reason that Paul tells Timothy, “The things which thou hast heard of me among many witnesses the same commit thou to faithful men, who shall be able to teach others also” (2Ti 2:2). When things are not right, let us earnestly seek grace from God to speak rightly for Him and of Him, and to act wisely in His fear. These are tests, and will prove whether we are stedfast in continuance, stable and solid in the face of the storms, maintaining unshaken faith in the Living God, by which others are strengthened and encouraged. If one has confidence in us, and finds that in the acid test we withdraw, give up, become lax or weakened, resort to human reasoning in place of wholesome faith, then he shall find this confidence “a broken tooth,’ which with its nerve exposed, is significant of a distressing hindrance to feeding upon the truth of God; and “a foot out of joint, –a painful inability for a walk with God. Let us be most careful, if we are going to have confidence in any man, to be sure he is a faithful man, one consistently stedfast in the path of obedience to the Word of God.
“As he that taketh away a garment in cold weather, and as Vinegar upon nitre, so is he that singeth songs to a heavy heart.” If in verse 19 a “time of trouble” is contemplated, in verse 20 it is rather heaviness of heart. If one is thus badly affected by trouble of whatever kind are we prepared to meet his need with the proper ministry? Sadly, a common characteristic of the last days is a shallow, frivolous spirit that seeks to dismiss spiritual exercise of soul with assumed feelings of happiness or excitement. Singing songs to a heavy heart will not meet the need of that heart. It might rather expose him to the cold winds of unbelief, like the taking away of a garment. For if he is given to understand that Christianity is merely a sentimental, emotional appeal to the material senses, then he will deduce that it does not hold the answer to the real need of his soul: he is left exposed in the cold. Or, “as vinegar upon nitre,” – not what is termed “nitre” now, but a mineral soda of Palestine. This combination would effervesce, giving an appearance of activity, but empty as foam. By this kind of thing the distress of the heart would only be increased. True joy in the Lord is real and precious, but an appearance of joy is false if the need of the soul is not met. “Jannes and Jambres withstood Moses” by imitations of the truth and Hymeneus and Philetus by falsehood “overthrew the faith of some” (2Ti 3:8; 2Ti 2:17-18). At least these stand as salutary warnings to us.
In verse 22 the trial of hunger follows that of heaviness and trouble. “If thine enemy be hungry, give him bread to eat: and if he be thirsty, give him water to drink: for thou shalt heap coals of fire upon his head, and the Lord shall reward thee.” Does this not teach us that the true, solid, fruitful ministry of Christ is to go onin spite of all adverse circumstances? Did the Lord Jesus himself not do this very thing when He multiplied the loaves and fishes? He provided for all the tired and hungry crowd, many of whom proved to be His enemies, and He knew it. May we learn this deeply, that whether in temporal things or spiritual, we who have the bread that men need ought to be ready always to willingly give it to them when in their time of need they are willing to receive it. As coals of fire on the head, so such treatment should burn into the conscience of an enemy, whether he may be converted by it or not. But the Lord will reward such reality of faith.
“The north wind driveth away rain: so cloth an angry countenance a backbiting tongue.” In this chapter it is most noticeable that the truth presented presses upon us those principles that make for unity, concord, peace; and all that would militate against this must be dealt with severely. While the west wind in Palestine brings rain from the sea, the cold clear north wind will drive it back. Rain is, we know, a necessity at times, and it has already spoken to us of the ministry of the Word of God by the Spirit. But on the other hand, one may use his ability of speech in a thoroughly improper way, as we have also seen, and this becomes like a pelting, vicious cloudburst. “A backbiting tongue does harm rather than good. Let us deeply consider that all evil comes from using God-given abilities and blessings in wrong ways. But we must not listen to a backbiter. He is worthy only of the cold anger of the north wind. If we treat him in this decided way, it may stun him, but it will drive away his evil speaking. The first manifestation of discord and disunity is in our words, as is seen in 1Co 1:1-31, where the apostle urges the saints “that ye all speak the same thing” etc. (verse 10). But, the need being present, Timothy is told, “Reprove, rebuke, exhort with all longsuffering and doctrine.”
It is better to (dwell in the corner of the housetop, than with a brawling woman in a wide house.” This may appear startling just in this place but it is in thorough keeping with the subject of the chapter. Backbiting, if not judged, may become a habit, a veritable chronic disease that renders the guilty offender unmanageable and quarrelsome. How much better to dwell in quietness in a small and despised place than in large and imposing circumstances with such a woman. But there is a most striking analogy here. if we compare 2Ti 2:20-22. “But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor. If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the Master’s use, prepared unto every good work.” That which, in 1Ti 3:1-16 is called “the house of God, the Church of the Living God” has in 2 Timothy so degenerated as to include not only true believers (vessels of gold and silver), but of wood and of earth. Vessels to dishonor! Who can denythis unseemly public character of the professing church today? It is as though a beautiful mansion, once prepared for one family only, has fallen into a state of disrepair and ruin, and has become a rooming house for not only the family, but for strangers also, with a contentious woman occupying a large amount of space, who may want everyone boarding at the same table, agreeing to disagree, attempting a show of unity while only discord and loud words prevail. How sad, but true, a description of the public state of that which professes to be the church today,-“a brawling woman” instead of “a chaste virgin,” espoused to the Lord Jesus.
But every professing Christian is in this “great house,” and cannot leave it. What then is the exercised child of God to do? He is to purge himself from fellowship with this mixture. Better to have a clean place “in the corner of the housetop” not boarding with the ungodly, but rooming in quiet separation from this, though making full room also for fellowship “with them that call upon the Lord out of a pure heart.” Wonderful provision of grace! Though the place may seem very small, and fellowship limited, vet in being truly gathered to the Name of the Lord Jesus, with those similarly attracted by His blessed Person, the unity will be precious, much as we may sorrow over the fact that all God’s saints are not concerned for and enjoying the proper unity of the Spirit of God.
But our chapter continues with a precious word of brightest hope: “As cold waters to a thirsty soul, so is good news from a far country.” When the sad state of ruin and shame in the church has called us to a path of real separation amid trial and reproach, with no hope of the recovery of the true witness of the church, how much more precious becomes the “good news from a far country.” If all on earth has failed, how much more does the soul thirst for heaven! Is this verse not a very evident reference to the coming of the Lord Jesus? And in the path of separation, the ministry concerning the coming of the Lord will be vital, living, refreshing, as cold waters to a thirsty soul. Outside of that path we can expect that souls will rather tend to settle down in the world, in whatever measure. The Lord stir our souls by this good news!
But we may apply the verse rightly also to the precious Gospel of God’s grace, a message of love from the Glory, to provide the living water that souls need. And as well as the ministry of the coming of the Lord, that of the Gospel of grace will have a very real place in proportion as we walk with God in true separation from evil. As we long for the coming of the Lord, so shall we long for the salvation of precious souls.
But another warning is given us in verse 26: “A righteous man falling down before the wicked (or giving way to the wicked) is as a troubled fountain, and a corrupt spring.” The believer, in receiving the Gospel, finds “in him a well of water springing up into everlasting life”( Joh 4:14 ); and certainly there is to be a resulting flowing out of the water in blessing of others, – the ministry of the Spirit of God. Shall we allow this spring to be clogged or corrupted by unfaithfulness to our blessed Master? Jacob’s unseemly “falling down before” Esau, and cringing as a menial before him, was a false representation (Gen 33:3) of the God he served. Indeed God had said, “The elder shall serve the younger.” But a bad conscience produced this abject weakness, rather than a calm dignity of faith that could stand face to face with his brother and bear a true witness for God. The spring did not bring forth what it ought to have. Let us apply it to present day conditions. Ungodly men have crept into places of prominence and dignity in the professing church. Christians have allowed them this place, showing them thorough deference and bowing to their authority, in lesser or greater measure. How unbecoming to a child of the Living God! To bow to the spiritual authority of an unbeliever will effectively stop the lips from ministering the pure water of the Word of God. Let us deeply respect the authority of God, and bow to it absolutely. But in doing so. we shall not give way to the pride of man and to what is contrary to the blessed truth of God. Only as we “take forth the precious from the vile” shall we be as God’s mouth ( Jer 15:19). Courteous respect of others is good. but giving way to evil is bad. Let our lips be always ready to minister only what is pure and unadulterated, as a fresh, living spring.
“It is not good to eat much honey: so for men to search their own glory is not glory.” We have seen that honey is typical, not of the Word of God itself, but of the ministry of the Word of God by his saints. This must have a limit, though it is good. If it should lead to one being preferred above another, this is mere glorying in men, and 1Co 4:6-7 is how strong a protest: And these things, brethren, I have transferred to my-self, and to Apollos for your sakes; that ye may learn in us not to think of men above that which is written, that no one of you be puffed up for one against another. For who maketh thee to differ from another? and what hast thou that thou didst not receive? Now if thou didst receive it, why dost thou glory, as if thou hadst not received? Very commonly, it is only our own pride that places a gifted man on a pedestal and if we thus eater to his pride also, this is not true glory. The Lord keep us from allowing any gift of ministry to become an occasion of glorying in the flesh. In the path of faith, how many dangers prevail in every direction; but the eye honestly fixed on Christ will be preserved.
Verse 28 very appropriately follows: “He that hath no rule over his own spirit is like a city that is broken down, and without walls.” The servant of the Lord must know how to practise a proper restraint, a godly, sober balance. For, while it is true that the Spirit of God gives special gifts to the saints of God, and we may count upon His power and grace in the exercise of that gift, yet our own spirits have a decided and important part in this. God has so ordained it that His Spirit works in conjunction with the true subjection of those whom He uses. If this is lacking, the gift will be abused. Some have even dared to claim that they were so completely under the power of the Spirit that they were carried to a point of not realizing what they were saying; and then when faced with errors in what they said, excused themselves by claiming the leading of the Spirit! This is grossly sinful, as though the Spirit of God would lead a man to lose control of his own spirit! But Scripture is plain: “the spirits of the prophets are subject to the prophets” (1Co 14:32). If we neglect this true self-judgment, self-restraint, and proper discretion, we shall be exposed and deprived of our defense, as a city without walls; and given up to disorder, as a city broken down. Methods of this kind have been too often used to bolster a weak and failing testimony, but the results are such as to make disorder out of weakness, rebellion out of failure.
Let us now remark that if the dangers are multiplied today, and in any day of departure when faith seeks to act for God, yet Scripture supplies every remedy for any situation, and it is imperative that we learn well its precepts. This surely turns us back to verse 2: if things are apparently concealed, a true and noble faith will search them out.
25:1 These [are] also proverbs of Solomon, which the {a} men of Hezekiah king of Judah {b} copied out.
(a) Whom Hezekiah appointed for this purpose.
(b) That is, gathered out of various books of Solomon.
V. COLLECTION 5: SOLOMON’S MAXIMS EXPRESSING WISDOM CHS. 25-29
We return now to consider more proverbs of Solomon (cf. Pro 1:1 to Pro 22:16). Chapters 25-26 contain proverbs that are mainly comparisons. The key words in these chapters are "like . . . so." Chapter 27 is a mixture of comparative and antithetical proverbs. Chapters 28-29 contain maxims that are mainly contrasts marked by the word "but." In all these chapters there are mostly couplets but also some longer proverbs. I counted 66 proverbs in the group of analogies (Pro 25:1 to Pro 27:22) and 54 in the group of contrasts (chs. 28-29). This gives us 120 proverbs in this major section of the book if we exclude the discourse on prudence in Pro 27:23-27.
"The proverbs in these chapters differ in that there are more multiple line sayings and more similes; chapters 28-29 are similar to chapters 10-16, but chapters 25-27 differ in having few references to God." [Note: Ross, p. 1078.]
I shall again (in chs. 25-29, as in Pro 10:1 to Pro 22:16) comment only on those verses that seem to me to need clarification.
A. Introduction of the Later Solomonic Collection 25:1
A group of scholars who served during King Hezekiah’s reign (715-686 B.C.) added more of Solomon’s 3,000 proverbs (1Ki 4:32) to the former collection (Pro 1:1 to Pro 22:16). These men lived about 250 years after Solomon. Solomon ruled from 971-931 B.C. This verse introduces chapters 25-29.
CHAPTER 26
THE KING
“It is the glory of God to conceal a thing, but the glory of kings is to search out a matter. The heaven for height and the earth for depth, and the heart of kings is unsearchable. Take away the dross from the silver, and there cometh forth a vessel for the finer; Take away the wicked from before the king, and his throne shall be established in righteousness. Put not thyself forward in the presence of the king, and stand not in the presence of great men: Far better is it that it be said unto thee, Come up hither, than that thou shouldest be put lower in the presence of the prince whom thine eyes have seen.” Pro 25:2-7
IT will be remembered that in the book of Samuel there are two accounts of the monarchy and its origin lying side by side, -different, and to all appearances irreconcilable. One set of passages seem to imply that the king was appointed by Gods holy purpose to fulfill the objects of His government. But another set of passages seems to represent the outcry for a king as a rebellion against the sovereignty of the Lord, and the appointment of a king as a punishment for the peoples sin. It is in agreement with the first idea that provision is made in the Law for a monarchical government; but it is in agreement with the second idea that the actual kings prove to be for the most part incompetent and faithless rulers, “who do evil in the sight of the Lord,” and that even the best of them fall into gross sins, or are at any rate guilty of grave errors. Thus David stumbled into a miry pit; Jehoshaphat experienced defeat in his alliance with Ahab; Josiah was slain at the battle of Megiddo; Uzziah was smitten with leprosy; and Hezekiah committed an imprudence which incidentally brought the great calamity upon his country. So it is all through.
Now the only satisfactory explanation that this twofold aspect of the kingship seems to admit of is one which goes deep down into, the prophetic and inspired character of Israel and its history. The king in his ideal aspect is throughout a type and a foreshadowing of the Anointed One that was to come; and the actual failure of all the kings to realize the ideal, to govern wisely, to establish righteousness, or even to observe the moral law in their own persons, necessarily threw mens thoughts forward to Him who should sit upon the throne of David, and carry out in ways not yet realized or even conceived the noble and exalted ideas which clustered round the theocratic throne. Many hasty critics have been swift to see and to censure the ignoble failures of the men who sat upon the thrones of Judah and Israel; some critics have developed with sufficient clearness the noble ideal which always underlay the monarchy even in the moments of its deepest decline. But comparatively few have seen the significance of this contrast between the ideal and the actual; and consequently only a few have perceived with what a prolonged and emphatic voice the whole story of the Kings spoke of Christ.
The contrast just pointed out in the historic books appears with equal distinctness in this book of Wisdom; the proverbial sayings about the king exhibit the twofold thought; and the reconciliation is only found when we have realized the Kingship of Christ and can bring that idea to explain the ancient forecast. Thus the study of the things concerning the king is to the thoughtful reader of the Proverbs a study of the things concerning Christ. The ideal elements speak of Him; the actual shortcomings cry out for Him.
First we will review what is said to the glory and honor of the king. He comes before us as the embodiment of righteousness. “It is an abomination to kings to commit wickedness, for the throne is established by righteousness. Righteous lips are the delight of kings, and they love him that speaketh right.” {Pro 16:12-13} “A king that sitteth on the throne of judgment winnoweth away all evil with his eyes. A wise king winnoweth the wicked and bringeth the threshing wheel over them.” {Pro 20:8; Pro 20:26} As he purges the wicked, so he encourages the righteous: “He that loveth pureness of heart hath grace on his lips, the king shall be his friend.” {Pro 22:2} There is a great severity in his government: “The wrath of a king is as messengers of death; and a wise man will pacify it.” {Pro 16:14} “The kings wrath is as the roaring of a lion.” {Pro 19:12} On the other hand, his mercy is one with his severity: “His favour is as dew upon the grass.” {Pro 19:12} “In the light of the kings countenance is life, and his favour is as a cloud of the latter rain.” {Pro 16:15} “Mercy and truth preserve the king, and his throne is upholden by mercy.” {Pro 20:28} The fact is that his government is a vice-royalty. He is the human instrument of the Divine Will. “The kings heart is in the hand of the Lord; as the watercourses”-which the farmer directs and leads over his fields according to his purpose-“he turneth it whithersoever he will.” {Pro 21:1} Thus the king expresses precisely the Lords favour towards a servant that dealeth wisely, and the Lords wrath against him that causeth shame. {Pro 14:35} The king manifests the Lords spirit in dealing with the subject, judging the cause of the poor as the Lord does. “The king that judgeth faithfully the poor, his throne shall be established forever.” {Pro 29:14} He is, in a word, a manifestation-a revelation-of God Himself. “The glory of God is to conceal a thing,” i.e., to be unsearchable and unknowable, “and the glory of kings is to search a matter out; “the king, searching the deep things of God, and becoming the interpreter of the Divine will to men, is Himself in the place of God to us. “The heaven for height and the earth for depth, and the heart of kings there is no searching.” Reflecting the righteousness, the mercy, the power of God, his throne is bathed in the celestial light. “Take away dross from the silver, and there cometh forth a vessel for the finer; take away evil from before the king, and his throne shall be fixed in justice.” {Pro 25:2-5} In the presence of such a sovereign the subject may well abase himself, even the greatest and wisest may count himself small. “Glorify not thyself before a king, and in the place of the great do not stand. For better is it that it be said to thee, Come up hither, than that thou shouldest be put lower in the presence of a prince whom thine eyes have seen.” {Pro 25:6-7}
Rebellion against such a sovereign is the merest infatuation. “Against him there is no rising up.” {Pro 30:31} “The terror of the king is as the roaring of a lion, he that provoketh him to anger sinneth against his own life.” {Pro 20:2} “My son, fear thou the Lord and the king, and meddle not with them who are given to change; for their calamity shall rise suddenly; and who knoweth the destruction of them both.” {Pro 24:21-22}
It is evident that in all this we have an ideal picture. No king that ever sat on an earthly throne, no David or Hezekiah, no Antoninus or Trajan, no Charlemagne or St. Louis, no Alfred or Edward the First, ever in the faintest degree approached the fulfillment of the ideal. The divinity which hedged them was of quite a different kind from this open vision of God, this human mediatorship, this absolute subjection to the Divine will. And when we leave the select class of great and good kings, and look at the ordinary type of the strong and capable ruler, Saul or Ahab, Alexander or Caesar, Constantine or Diocletian, Clovis or Rollo, William the Conqueror or Henry II, Louis XIV or Frederick the Great, the Czar Peter or Napoleon, we see at once that we have passed into a region of thought and action where the description of the Proverbs becomes unreal and visionary.
There is but one way of explaining the language before us. It points to Christ. In Him alone is it or can it be realized. He is the only sovereign that has any union with God which is at all like identity. He is the only Ruler who blends with absolute infallibility severity and mercy. Of what other king could it be said that “purity of heart” secures His friendship? What other king has made it his first and supreme object to judge faithfully the poor? What other government but His has sought its security in that essential duty and its fulfillment? It is Christ alone whose favor descends on the heart like dew on the grass, or as a cloud of the latter rain. His is the only rule against which rebellion is more than a political crime, and becomes an actual sin. Of Him alone can it be said with any breadth of meaning or certainty of fulfillment, “Let no falsehood from the tongue be spoken to the King, and no falsehood shall go out of his mouth. A sword is the kings tongue, and that not of flesh.” It is only a king absolutely righteous and absolutely merciful that can ever bear down with effective force upon lies and liars. It is only He that would see in lying the prime sin, the incurable disease, the unpardonable treason.
The King is Christ. Before He came there was in the line of His foreshadowing a typical Divine right of kings. But since His coming all such kingships have been anachronisms. The appeal which used to be made to the Old Testament to support that famous political dogma was indeed its surest refutation and condemnation. For all that is said there of the indefeasible prerogative, coupled as it is with an infallibility of judgment, a perfect moral goodness, and an irresistible power, applied and could apply only to Christ. Where absolute monarchy is not Christship it becomes, as so many familiar passages in the Old Testament show, a tyranny and an oppression, a cause of national corruption and decay.
Now this leads us, in the second place, to notice how the actual failure and consequent mischief of the kingship are reflected in the proverbs, and especially those later proverbs which date from the decline and fall of the monarchy. We have only to glance over the books of Samuel and Kings to see what kind of men the occupants of the throne were; few of them show any marked ability, most of them by their folly and stupidity lead their people with hurried strides towards the threatened catastrophe. So far from acting as vice-regents of the Lord, it is their special characteristic that they are the authors of the prevailing religious apostasy. Even the more favorable exceptions, the kings who in the main did what was right in the eyes of the Lord, had not spiritual energy enough to purify the worship and restore the allegiance of their people to the Lord. Now it would be some insolent and witless tyrant who would desolate the country and drive his subjects into revolt. “A raging lion, a ravening bear, a wicked ruler over a poor people. O prince, that lackest understanding and art a great oppressor, he that hateth rapine shall prolong his days.” {Pro 25:6-7} Now it would be a headstrong prince who would scorn all counsel, and, refusing to be advised, would himself retire from the helm of the state. “Where no wise steering is, the people falleth; but in the multitude of counselors there is safety.” Setting aside the maxim, “Every purpose is established by counsel, and by wise guidance make thou war,” {Pro 20:18} his purposes would be disappointed. {Pro 15:22} Now the earth would be burdened and tremble with the portent of a servant as king, {See 1Ki 16:7} one who as a servant might be excellent, but once on the throne would reveal all the weaknesses and vices which are essentially servile. {Pro 30:22} Now a liar would occupy the throne, and lying lips ill become a prince. {Pro 17:7} And now, owing to the weakness and folly of the prince, the state would fall into pieces and be torn with wildly contending factions: “For the transgression of a land many are the princes thereof, but by a man of understanding and knowledge right will be prolonged.” {Pro 28:2} Under the rule of the wicked, population disappears. {Pro 28:12} And while “in the multitude of people is the kings glory, in the want of people is the destruction of the prince.” {Pro 14:28} Under the tyrants sway “the people sigh.” {Pro 28:2} Their persons are insecure, and their property is taken from them in the form of forced gifts or benevolences. {Pro 29:4} And as the king, such are his servants; his readiness to hearken to falsehood renders them all wicked.
The atmosphere of the court becomes corrupt: all truth, sincerity, purity disappear. The courtier is afraid to speak his mind, lest jealous listeners should report the words to the monarchs suspicious ear. The very freedom of social life disappears, and the table of the king becomes a trap to the unwary. “When thou sittest to eat with a ruler, consider diligently him that is before thee, and put a knife to thy throat if thou be a man given to appetite; be not desirous of his dainties, seeing they are deceitful meat.”
Here is the complete and absolute corruption of the Divine royalty. The description holds true age after age; suggested by the decline of the monarchy in Israel, it applies accurately to the Imperial government at Rome, and it might have been written to describe the character and the government of the Stuarts in England. Strong in what they supposed to be their Divine Right, they became liars and hearkened to falsehood; their servants became wicked; their government perished from its own inherent rottenness. The description holds too of the French monarchy from the time of Louis XIV to its fall. And it would seem, as indeed we may confidently believe: that the slow and imperceptible decay of the faith in the divine right of kings has been in Gods hands a long preparation for the reign of Him whose right it is to reign, Jesus Christ, the true King of men.
But there is still one other characteristic cause of the perverted kingship, to which attention is drawn in Pro 31:2-8 : “Give not thy strength unto women, nor thy ways to that which destroyeth kings. It is not for kings, O Lemuel, it is not for kings to drink wine, nor for princes to say, Where is strong drink? Lest they drink and forget the law, and pervert the judgment of any that is afflicted.” These fleshly vices are peculiarly common and peculiarly ruinous to kings, preventing them from pleading “the cause of such as are left desolate,” and from “ministering judgment to the poor and needy.” {Pro 31:8-9} It is in realizing the private life of kings, and in observing how seldom they have practiced temperance, chastity, self-control, and how readily their contemporaries and even posterity have dispensed them from these primary obligations, that we plainly recognize the broad divergence between the facts of earthly monarchies and the description of the heavenly monarchy, and thus are prepared to recognize with gratitude and awe the sole sovereignty of Christ. The cry of the Florentines under the temporary excitement created by Savonarolas preaching was, “Jesus is our King, only Jesus.” That is the constant and ever-swelling cry of human hearts. The types and shadows fall away; through the forms the spirit becomes apparent. It is Christ that claims and wins and enchains our loyalty. We are His subjects, He is our absolute Lord; we have no king but Jesus. There is in every human heart a loyalty which seeks for a fitting object; if it finds no lawful king, it will attach itself to a pretender. What pathos there is in the sacrifices which men have made, and in the deeds which they have dared, for Pretenders who have had no claim upon their devotion or allegiance! “Show me my rightful sovereign,” seems to be the implicit demand of us all. And the answer has been given, “Behold, your king cometh unto you,” in the lowly person, but commanding majesty, of Jesus. Many have accepted this and have cried, “Blessed is the king that cometh in the name of the Lord.” {Luk 19:38} Shall we not bring our loyalty to Him, recognizing the One whom prophets and wise men foretold, and acknowledging in His sway the authority which all other governments, even the best of them, lack? Let no false shame or fear restrain our homage; let not the sneers of those over whom “other lords have dominion” keep our knees from bending, and our tongues from confessing, “The fear of man bringeth a snare; but whoso putteth his trust in the Lord shall be safe. Many seek the rulers favour,”-their whole thought is to stand well with the powers that be, and to secure the recognition of the Pretender who happens at any given moment to be directing the affairs of the world, -“but a mans judgment cometh from the Lord,” his rightful King, {Pro 29:25-26} and to stand right with Him is all that need concern us. How well the King of men understood that because He came in humility, His birthplace a manger, His throne a fishing-boat or a wayside well, riding not in chariots of state, “but on an ass, and the foal of an ass”; because His appeal would be, not to the eye, but to the heart; not to the outward, but the inward; not to the temporal, but to the eternal, -men, with their perverted and misapplied loyalties, would reject Him and be ashamed to confess Him. False kingships have dazzled our eyes, and hidden from us the grandeur of a Sovereign who is among us as one that serveth. From the touch of His humiliation we shrink.
But if the heart recognizes and owns its lawful Sovereign; if, captivated by His indescribable beauty and bowed before His indisputable authority, it seeks only in profound obeisance and absolute surrender, to worship and adore and serve, how royal is His treatment, how unstinted are His largesses. “Come up hither,” He says, bringing the soul higher and higher, into fuller vision, into more buoyant life, into more effectual service. The evil ruler, we saw, made all his servants wicked. Christ, as King, makes all His servants holy, dwelling in them, and subduing their hearts to Himself in ever truer devotion; tie through them carries out His vast designs of love in those portions of His dominion where rebels still rise no against Him, and where poor deluded hearts still fretfully cry, “We will not have this Man to rule over us.” “In the multitude of people is the kings glory.” May God hasten the time when all peoples and tongues shall bow down to and worship our King!
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: William Kelly Major Works (New Testament)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Through the Bible Commentary
Fuente: Old and New Testaments Restoration Commentary
Fuente: An Exposition on the Whole Bible
Fuente: F.B. Meyer’s Through the Bible Commentary
Fuente: Commentaries on the New Testament and Prophets
Fuente: The Sermon Bible
Fuente: Gaebelein’s Annotated Bible (Commentary)
Fuente: The Treasury of Scripture Knowledge
Fuente: James Gray’s Concise Bible Commentary
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
Fuente: Peake’s Commentary on the Bible
Fuente: Grant’s Commentary on the Bible
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expositors Bible Commentary