Exegetical and Hermeneutical Commentary of Proverbs 27:9
Ointment and perfume rejoice the heart: so [doth] the sweetness of a man’s friend by hearty counsel.
9. by ] Lit. from i.e. proceeding from, or (as R.V.), that cometh of.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 9. Ointment and perfume] Anointing the head and various parts of the body with aromatic oil is frequent in the East, and fumigating the beards of the guests at the conclusion of an entertainment is almost universal; as is also sprinkling rose-water, and water highly ordoriferous. Two of the curious vessels which are used for this purpose are now before me; they hold some quarts each, and are beautifully inlaid with silver in the form of sprigs, leaves, &c.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Rejoice the heart, by increasing and comforting the spirits. No less grateful and pleasant is the company and conversation of a true friend, in respect of his good and faithful counsel, which comes from his very heart and soul, and contains his most inward and serious thoughts, whereas deceitful persons give such counsels, not as they think to be best, but as most serve their lusts or designs.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. rejoice the heartthe organof perceiving what pleases the senses.
sweetness . . . counselor,”wise counsel is also pleasing.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Ointment and perfume rejoice the heart,…. Meaning not the holy anointing oil for sacred use, or the perfume or incense offered on the altar of incense; but common oil or ointment used at entertainments, poured on the heads of the guests; and incense in censing of rooms, which were very delightful, pleased the senses, and so exhilarated the heart;
so [doth] the sweetness of a man’s friend by hearty counsel; so the sweet and pleasant words, the wise and cordial counsel of a man’s friend, rejoice his heart; he takes it well, he is highly delighted with it; he receives it kindly, and pursues it to advantage: or “by counsel of soul” c, such as relates to the welfare of the soul here and hereafter; such is the counsel Christ gives, to buy of him gold tried in the fire, white raiment eye salve; and such as the Scriptures give, which, with the saints, are the men of their counsel, as they were David’s; and which ministers of the Gospel give, who are therefore like ointment and perfume, “a sweet savour of life unto life”: some render the words, and they will bear it, “so the sweetness of a man’s friend, more than the counsel of his soul” d or than his own; that is, the sweet counsel of a friend is better than his own, and more rejoices his heart, and gives him more pleasure than that does; and this way go the Jewish commentators.
c “a consilio animae”, Montanus; “propter consilium animae”, Pagninus, Gejerus, Michaelis. d “Magis quam consilium animae, sub. propriae”, Vatablus, Baynus; “quam consilium proprium”, Junius & Tremellius, Mercerus, Amama.
Fuente: John Gill’s Exposition of the Entire Bible
The two following proverbs have in common the catchword , and treat of the value of friendship: –
9 Oil and frankincense rejoice the heart;
And the sweet discourse of a friend from a counselling of soul.
Regarding the perfuming with dry aromas, and sprinkling with liquid aromas, as a mark of honour towards guests, and as a means of promoting joyful social fellowship, vid., at Pro 7:16., Pro 21:17. The pred. comprehends frankincense or oil as the two sides of one and the same thing; the lxx introduces, from Psa 104:15, also wine. It also reads as one word, : , which Hitzig regards as original; for he translates, understanding after Psa 13:3, “but the soul is torn by cares.” But why , this Hithpa. without example, for ? and now connected with in the sense of ! And what does one gain by this Alexandrian wisdom [of the lxx] – a contrast to 9a which is altogether incongruous? Dderlein’s rendering accords far better with 9a: “but the sweetness of a friend surpasses fragrant wood.” But although this rendering of the word [ ] by “fragrant wood” is found in Gesen. Lex., from one edition to another, yet it must be rejected; for the word signifies wood as the contents of trees, the word for aromatic wood must be ; and if the poet had not intentionally aimed at dubiety, he ought to have written , since , which the exception of Isa 3:20, where it is beyond doubt, nowhere means fragrance. If we read and together, then we may suppose that the latter designates the soul, as at Psa 13:3; and the former, counsel (from the verb ). But to what does the suffix of refer? One may almost conjecture that the words originally were , and the sweetness of the soul ( i.e., a sweet relish for it, cf. Pro 27:7 and Pro 16:24) consists in the counsel of a friend, according to which Jerome translates: et bonis amici conciliis anima dulcoratur . By this transposition refers back to ; for is nephesh denote a person or a living being, it can be construed ad sensum as masc., e.g., Num 31:28. But the words may remain in the order in which they are transmitted to us. It is possible that is (Bttcher refers to Job 12:4) of the same meaning as (the friend of one = the friend), as denotes directly the whole; , the half; , the right time. Recognising this, Cocceius, Umbreit, Stier, and Zckler explain: sweetness, i.e., the sweet encouragement ( , in the sense of “sweetness (grace) of the lips,” Pro 16:21) of a friend, is better than one’s own counsel, than prudence seeking to help oneself, and trusting merely to one’s own resources; thus also Rashi: better than what one’s own soul advises him. But (1) cannot mean one’s own person (oneself) in contrast to another person; and (2) this does not supply a correct antithesis to 9a. Thus will not express the preference, but the origin. Accordingly Ewald, e.g., explains: the sweetness of a friend whom one has proceedeth from the counsel of soul, i.e., from such counsel as is drawn from a deep, full soul. But no proof can be brought from the usage of the language that can be so meant; these words, after the analogy of , Pro 19:2, mean ability to give counsel as a quality of the soul (Pro 8:14; Pro 12:13), i.e., its ability to advise. Accordingly, with Bertheau, we explain as the common predicate for 9a and 9b: ointment and perfume rejoice the heart, and (The Syr., Targ., well: even so) the sweet exhortation of a friend, from a soul capable of rendering counsel; also, this and this, more than that fragrance. This proverb is formed in the same way as Pro 26:9, Pro 26:14. In this explanation is well referred back to : and (more than) the sweet advice of his friend. But not so that is equivalent to , for one does not thus speak; but the construction is as when we say, in the German language: Nichts thut einem Herzen woler als wenn sein Freund es mitfhlend trstet [nothing does more good to a heart than when a friend sympathizingly comforts it]; or: Zage nicht, tief betrbtes Herz! Dein Freund lebt und wird dir bald sich zeigen [Be not dismayed, deeply-troubled heart! thy friend lives, and will soon show himself to thee]. In such cases the word “ Herz ” [heart] does not designate a distinct part of the person, but, synecdochically, it denotes the whole person.
Fuente: Keil & Delitzsch Commentary on the Old Testament
9 Ointment and perfume rejoice the heart: so doth the sweetness of a man’s friend by hearty counsel. 10 Thine own friend, and thy father’s friend, forsake not; neither go into thy brother’s house in the day of thy calamity: for better is a neighbour that is near than a brother far off.
Here is, 1. A charge given to be faithful and constant to our friends, our old friends, to keep up an intimacy with them, and to be ready to do them all the offices that lie in our power. It is good to have a friend, a bosom-friend, whom we can be free with, and with whom we may communicate counsels. It is not necessary that this friend should be a relation, or any way akin to us, though it is happiest when, among those who are so, we find one fit to make a friend of. Peter and Andrew were brethren, so were James and John; yet Solomon frequently distinguishes between a friend and a brother. But it is advisable to choose a friend among our neighbours who live near us, that acquaintance may be kept up and kindnesses the more frequently interchanged. It is good also to have a special respect to those who have been friends to our family: “Thy own friend, especially if he have been thy father’s friend, forsake not; fail not both to serve him and to use him, as there is occasion. He is a tried friend; he knows thy affairs; he has a particular concern for thee; therefore be advised by him.” It is a duty we owe to our parents, when they are gone, to love their friends and consult with them. Solomon’s son undid himself by forsaking the counsel of his father’s friends. 2. A good reason given why we should thus value true friendship and be choice of it. (1.) Because of the pleasure of it. There is a great deal of sweetness in conversing and consulting with a cordial friend. It is like ointment and perfume, which are very grateful to the smell, and exhilarate the spirits. It rejoices the heart; the burden of care is made lighter by unbosoming ourselves to our friend, and it is a great satisfaction to us to have his sentiments concerning our affairs. The sweetness of friendship lies not in hearty mirth, and hearty laughter, but in hearty counsel, faithful advice, sincerely given and without flattery, by counsel of the soul (so the word is), counsel which reaches the case, and comes to the heart, counsel about soul-concerns, Ps. lxvi. 16. We should reckon that the most pleasant conversation which is about spiritual things, and promotes the prosperity of the soul. (2.) Because of the profit and advantage of it, especially in a day of calamity. We are here advised not to go into a brother’s house, not to expect relief from a kinsman merely for kindred-sake, for the obligation of that commonly goes little further than calling cousin and fails when it comes to the trial of a real kindness, but rather to apply ourselves to our neighbours, who are at hand, and will be ready to help us at an exigence. It is wisdom to oblige them by being neighbourly, and we shall have the benefit of it in distress, by finding them so to us, ch. xviii. 24.
Fuente: Matthew Henry’s Whole Bible Commentary
Comforting Friendship
Verse 9 emphasizes the sweet comfort derived from the counsel of a true friend. See 1Sa 23:16; Psa 23:5.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.
Pro. 27:5. Secret love. Zckler and Hitzig understand this love to be that which from false consideration dissembles, and does not tell his friend of his faults when it should do so. Delitzsch thinks it refers to love which is confined to the heart alone, like a fire which, when it burns secretly, neither lightens nor warms.
MAIN HOMILETICS OF THE PARAGRAPH.Pro. 27:5-6; Pro. 27:9-11; Pro. 27:14
TESTS OF FRIENDSHIP
We group these verses together because they all treat of the same subject, viz., friendship in reality and friendship in profession only. The same subject occurred in the preceding chapter (see on Pro. 27:23-27, and in chap. Pro. 17:17-18, page 519.)
I. He does not love us truly who does not love us well enough to tell us of our faults. The true friend must desire to see the object of his affection as free from faults as it is possible for him to be; the truest and the purest love seeks by every means within its reach to bless the beloved one. And as we should not consider him a friend who would make no effort to free us from any bodily disease or physical deformity, we ought not to call him an enemy who will strive to rid us of moral and spiritual blemishes. For such an one gives proof that he cares more for our ultimate good than for our present smilehe shows that he is even willing to risk our displeasure in the hope of doing us real kindness. He who gives us kisses when he ought to give us reproof, or who holds back deserved rebuke from cowardice, is more cruel than if he withheld from us an indispensable medicine simply because it had a bitter taste. For if we will not take the unpleasant draught from the hand that we have clasped in friendship, we are not likely to find it more pleasant when administered by a stranger, much less by an enemy. And if a wound is to be probed it is surely better for the patient that it should be done by a skilful and tender hand than by one who has no sympathy with us and no acquaintance with our inner life. And as it is certain that those who do not love us will either rebuke us for our faults or despise us on account of them, the real friend is he who, by a loving faithfulness, strives to rid us of them. What would have become of David if Nathan had lacked the courage to say to him, Thou art the man.
II. Such a true friend is the most refreshing and invigorating influence that can bless our life. Setting aside the blessing and strength which come to man direct from his Father in heaven, there is no source whence he can derive so much help and comfort as from the hearty sympathy and sound advice of a real friend. They are like the anointing oil and perfume which refresh the weary Eastern traveller at the end of his days journey, removing the traces of toil and the sense of fatigue, and putting new life into every limb. Life is a dusty, toilsome highway for most men, and they sorely stand in need of some soothing and renewing influence as they pursue the journey. And this, Solomon assures usand experience confirms his assuranceis to be found in hearty friendship.
III. The cultivation and retention of such friends should be one of the aims of life. Seeing that there is no other means by which we are so likely to get a true acquaintance with ourselves, and no other earthly influence which is so likely at once to elevate and console us, we ought to try and make real friends and be faithful to our friendships after they are formed. And especially we ought ever gratefully to remember the friends of our youththose who gave us help and counsel when we most needed them, and to whose faithfulness and forbearance we probably owe far more than we can ever rightly estimate. There is a proneness in the youth as he rises into manhood, and is probably removed from early associations and lifted into a higher social sphere, to forget his earliest and truest friend, but the truly wise and honourable man will count fidelity to such a sacred duty.
OUTLINES AND SUGGESTIVE COMMENTS
Pro. 27:6. Many indeed profess their value for a true friend; and yet in the most valuable discharge of friendship, they count him their enemy. The apostle had some just apprehension on this account, though so wise and affectionate, and speaking from the mouth of God. (Gal. 4:12-16). As if the rule of friendship was, that we should absolutely please, without reference to the Divine restrictionfor good to edification. (Rom. 15:2). Christian faithfulness is the only way of acting up to our profession. And much guilt lies upon the conscience in the neglect. But this open rebuke must not contravene the express rule of lovetelling the fault between thee and him alone. Too often, instead of pouring it secretly into our brothers ear, it is proclaimed through the wide medium of the worlds ear, and thus it passes through a multitude of channels before it reaches its one proper destination. The openness of the rebuke describes the free and unreserved sincerity of the heart, not necessarily the public exposure of the offender; save when the character of the offence, or the interests of others, may appear to demand it. (1Ti. 5:20).Bridges.
This is that false love which really injures its object; and which, on this account,that is, from its injurious tendency, how little soever designed, gets in the Scriptures the designation of hatred: Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him. (Lev. 19:17).Wardlaw.
Pro. 27:9. The best physic for man is man. For friendship is a kind of life to man, without which there is no comfort of a mans life. Friendship is in men a kind of step to God, and by means of love man draweth near to God, when, as from being the friend of man, he is made the friend of God. But as among the Jews there was no oil that did so rejoice the heart as that wherewith the kings were anointed; no perfume that did so delight the soul as that which the priest offered; in like manner as there is no friend so sweet as God, so there is no counsel that doth so glad the soul, so cheer the heart, as that which He giveth in His word, whereby we are made even kings and priests unto him.Jermin.
The heartiness of a friends counsel constitutes its excellence. It is not official, or merely intelligent. It is the counsel of his soul.Bridges.
Pro. 27:10. Neither go into thy brothers house in the day of thy calamity. This has certainly the appearance of a very strange advice. Whither, in the day of our calamity, should we go, if not to the house of a brother? Where are we to expect a kind reception, and the comfort we require, if not there? But the proverb, like all others, must be understood generally, and applied in the circumstances and the sense obviously and mainly designed. The meaning seems to be either
1. Do not choose the day of thy calamity for making thy visit, if thou hast not shown the same inclination to court and cultivate intimacy before, in the day of thy success and prosperity. This unavoidably looks not like the impulse of affection, but of felt necessity, or convenience and self-interest: Ay, ay, your brother will be naturally apt to say, I saw little of you before: you are fain to come to me now, when you feel your need of me, and fancy I may be of some service to you. Or,
2. Let not sympathy be forced and extorted. In the day of thy calamity, if thy brother has the heart of a brother, and really feels for thee, he will come to thee; he will seek and find thee. If he does not, then do not press yourself upon his notice, as if you would constrain and oblige him to be kind. This may, and probably will, have the effect of disgusting and alienating him, rather than gaining his love. Love and sympathy must be unconstrained as well as unbought. When they are either got by a bribe, or got by dint of urgent solicitation, they are alike heartless, and alike worthless. The reason isFor better is a neighbour that is near, than a brother far off. The antithetical phrases at hand and far off, have evident reference here, not to locality, but to disposition. A friendly and kindly-disposed neighbour, who bears no relation to us save that of neighbourhood, is greatly preferable to a brotherto any near relation whatever that is cold, distant, and alienated.Wardlaw.
The proverbial sense is, that better is a lesser comfort which is ready at hand, than a greater solace which we must go to seek after.Jermin.
Pro. 27:14. It is an excellent description of a notorious flatterer, and a just denunciation of his due reward. First, he blesseth with a loud voice, as if he wanted breath and sides to set out the praises of his friend, and as if he would not only awaken him with the news of it but many others also with the loudness of it. Secondly, he doth it rising early, as if it were some main and principal business which he had to do, and wherein he would show himself more forward than any others. Thirdly, he doth it in the morning, as if he would bless his friend before he blessed God, or rather would make him his God by offering his sacrifice of praise unto him.Jermin.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(9) Ointment and perfume.Comp. Pro. 7:17 and note on Pro. 21:17.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9. Ointment and perfume Odoriferous ointment, incense, or distilled perfume.
Rejoice the heart Refresh, comfort, exhilarate the spirits. “During our conversation some slaves brought a very richly ornamented silver tripod, filled with burning coals, upon which some incense was thrown, and it was presented to us to inhale the fragrant smoke; and at the moment we inclined our head a slave sprinkled some rose-water over us from a bottle he held in his left hand.” Bramsen’s Tour, quoted by Burder. Probably to such a custom, so calculated to refresh and exhilarate, the words of Solomon have an allusion.
The sweetness The agreeableness, “the comity.” Stuart.
By hearty counsel “That which springs from the set purpose of the soul.” Stuart. “So agreeable is the counsel of a person to a friend.” Boothroyd. “Sweet, too is a man’s friend by hearty counsel.” Noyes. “But the sweetness of a friend is above scented wood.” Trench. So Gesenius, Conant, and others, substantially. The diversity of reading grows out of the similarity of the words, in the Hebrew, for wood and counsel. In Isa 3:20, , ( botte hannephesh,) are understood to mean perfume boxes. In the Authorized Version, tablets. How much precious ointment, fragrant woods, and spices were esteemed by the ancient Orientals is attested by many passages of both the Old and the New Testaments. (See M’Clintock
& Strong’s Cyclopaedia, under the word “Anoint.”)
Fuente: Whedon’s Commentary on the Old and New Testaments
Pro 27:9 Ointment and perfume rejoice the heart: so doth the sweetness of a man’s friend by hearty counsel.
Pro 27:9
Pro 27:9 Word Study on “perfume” Strong says the Hebrew word “perfume” ( ) (H7004) means, “fumigation,” and it comes from the primitive root ( ) (H6999), which means, “to smoke, i.e. to turn into fragrance by fire.” The Enhanced Strong says it is used 60 times in the Old Testament, being translated in the KJV as, “incense 57, perfume 3.”
Pro 27:10 Thine own friend, and thy father’s friend, forsake not; neither go into thy brother’s house in the day of thy calamity: for better is a neighbour that is near than a brother far off.
Pro 27:11 Pro 27:12 Pro 27:12
Pro 27:12 Comments – A prudent man is one who has taken the time to learn how to hear and obey the voice of wisdom. Therefore, he hears the voice of the Holy Spirit warning him about the evil ahead. Now the simple person is not necessary an evil person, but he is someone who has been too lazy to learn the Word of God and how to discern the voice of wisdom.
Sometimes the Lord will warn us of danger through a dream in order that we may pray and bind the devil from bringing harm.
Scripture Reference – Note the same verse in Pro 22:3.
Pro 22:3, “A prudent man foreseeth the evil, and hideth himself: but the simple pass on, and are punished.”
Pro 27:14 He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him.
Pro 27:14
Pro 27:14 Comments – It was the custom to greet others in the morning with a blessing.
Illustration:
Rth 2:4
Pro 27:15 A continual dropping in a very rainy day and a contentious woman are alike.
Pro 27:15
Fuente: Everett’s Study Notes on the Holy Scriptures
Pro 27:9. Ointment and perfume At the close of a visit in the eastern countries, it is common to sprinkle rose-water, or some other sweet-scented water, on the guests, and to perfume them with aloes wood; which is brought last, and serves as a sign that it is time for a stranger to take his leave. Great numbers of authors take notice of this part of eastern complaisance, but some are much more particular and distinct than others. Maundrell, for instance, who gives a most entertaining account of the ceremony of burning odours under the chin, does not mention any thing of the sprinkling sweet-scented waters; however, many other writers do; and Dr. Pococke has given us the figure of the vessel they make use of upon this occasion in his first volume, plate 57. R. They are both then used in the east; but if one be spoken of more than the other, it is, I think, the perfuming persons with odoriferous smoke. The Scriptures, in like manner, speak of perfumes as used anciently for evil purposes, as well as sacred, though they do not mention particulars. Perhaps the word here rendered perfume, comprehends in its meaning the waters distilled from roses, and other odoriferous flowers, whose scents in the east, at least in Egypt, if Maillet may be admitted to be a judge, are much higher and more exquisitely grateful than with us: but if those distillations should be thought not to have been known so early, the burning of fragrant things, and making a sweet smoke with them, we are sure they were acquainted with. See Exodus 30.
35. 38. Dan 2:46 and the Observations, p. 270. The LXX read, By ointment and wine and incense the heart is made glad, but the soul, or spirit, is broken by misfortunes.
Fuente: Commentary on the Holy Bible by Thomas Coke
Pro 27:9 Ointment and perfume rejoice the heart: so [doth] the sweetness of a man’s friend by hearty counsel.
Ver. 9. Ointment and perfume rejoice the heart. ] Sweet ointment, sensum afficit, spiritum reficit, cerebrum iuvat, affects the sense, refresheth the spirit, comforteth the brain.
So doth the sweetness of a man’s friend by hearty counsel.] It is as a fresh gale of sweet air to him that lives among walking dunghills, open sepulchres. It preserveth the soul as a pomander, and refresheth it more than musk or civet doth the brain. The counsel of such especially (ministers, I mean) of whom the Scripture saith, that they “are unto God a sweet savour of Christ unto them that are saved”; 2Co 2:15 these are they that can sell us oil for our lamps, that we may buy for ourselves. Mat 25:9 Such a counsellor may be an angel, nay, a god to another, as Moses was to Aaron: the comfort given by such (as the blessing of parents) is usually most effectual, because they are in God’s room. See Job 33:23 , “If there be a messenger with him, an interpreter, one among a thousand,” Unus e millibus not Unus e similibus as the Vulgate reads it falsely, and from the purpose.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
hearty counsel = counsel of the soul. Hebrew. nephesh. App-13.
Fuente: Companion Bible Notes, Appendices and Graphics
Pro 27:9
Pro 27:9
“Oil and perfume rejoice the heart; So doth the sweetness of a man’s friend that cometh of hearty counsel.”
The first line here describes a physical pleasure which is presumably the illustration of a spiritual joy to be related in the second line; but the Hebrew text of the O.T. for the second line is unintelligible. The rendition in our versions is as good as any, but there are others. “But the soul is torn by trouble. “The soul is broken by calamities. “But trouble shatters your peace of mind. These several renditions of the second line here are obviously all influenced by the LXX.
Pro 27:9. They anointed their faces with olive oil and put on perfume to make themselves happy and light-hearted and carefree. Psa 104:15 refers to this practice. What is sweeter and more burden-lifting than the good advice and counsel of a trusted friend? How much better one feels who has been burdened!
Fuente: Old and New Testaments Restoration Commentary
Ointment: Pro 7:17, Jdg 9:9, Psa 45:7, Psa 45:8, Psa 104:15, Psa 133:2, Son 1:3, Son 3:6, Son 4:10, Joh 12:3, 2Co 2:15, 2Co 2:16
so: Pro 15:23, Pro 16:21, Pro 16:23, Pro 16:24, Exo 18:17-24, 1Sa 23:16, 1Sa 23:17, Ezr 10:2-4, Act 28:15
by hearty counsel: Heb. from the counsel of the soul
Reciprocal: Exo 30:35 – perfume 1Ki 1:12 – let me Ezr 10:5 – arose Job 16:5 – But I would Psa 37:30 – General Pro 12:25 – but Pro 18:24 – that hath Pro 27:17 – so Ecc 7:1 – precious Luk 24:32 – Did
Fuente: The Treasury of Scripture Knowledge
Pro 27:9. Ointment and perfume rejoice the heart, &c. As balsam and fragrant perfumes marvellously refresh and comfort the natural spirits, when they droop and are tired; so doth the very presence of a true-hearted friend, and much more his faithful counsel, rejoice a mans soul; especially when he is at such a loss, that he knows not how to advise himself. Bishop Patrick.