Exegetical and Hermeneutical Commentary of Proverbs 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 neighbor [that is] near than a brother far off.
10. The aim of this proverb is not of course to depreciate natural affection, but to warn against pressing unduly the claims of kinship and blood relationship, on which, with the sanction of the Law of Moses, such store was set in the East. Do not think it necessary, says the writer, to seek out in thy time of trouble a kinsman, who may be far from thee in place and sympathy, when thou hast one near at hand, who though he be no kinsman is the tried friend of thyself and of thy father before thee. See Pro 17:17, Pro 18:24, and notes.
“Compare the following passage from Hesiod, Works and Days. 27:341:
,
,
, .
‘Chiefly bid to thy feast the friend that dwelleth hard by thee; For should there chance to come a matter that toucheth the village, Neighbours will come in haste, while kinsmen leisurely gird them.’ ”
Dean Plumptre in Speaker’s Comm.
Fuente: The Cambridge Bible for Schools and Colleges
Better is a neighbor who is really near in heart and spirit, than a brother who though closer by blood, is far off in feeling.
Fuente: Albert Barnes’ Notes on the Bible
Pro 27:10
Better is a neighbour that is near than a brother far off.
Sociability
This proverb points out that when assistance is needed the near neighbour, though he may love less, is more useful than the brother who is far away. Society is absolutely necessary for human existence. Companionship forces us to think and feel in common. A large-hearted sociability corrects irrational prejudices. As no two minds are exactly alike, so no two can see any subject from exactly the same standpoint. The greater number of minds we can bring to bear on any aspect of truth, the nearer shall we be to the aspect that is right. It may be objected that many think erroneously, and therefore companionship with them would lead us from, and not towards, the truth. It would if we adopted their opinions, but not if, by sifting and searching them, we grasped our own more firmly. The same holds true in the realm of Christian experience. Sociability is, then, a duty we all owe to society, one which we ought scrupulously to pay according to our means and our opportunities. About the nature of true sociability great mistakes are made. Amusement is not the first purpose of society. To be truly sociable we must be able to make society more Christian than it was; to infuse into it something more, however little, of the spirit of sympathy, truth, purity, and love than it had. But to do this we must have the spirit ourselves. We ought also to be able to make it more intellectual, by adding information, giving ideas, and stimulating to mental effort. Then we cannot always be in society. It is in solitude we gather those germs of thought that we are afterwards to scatter. The power we have of influencing society by our words is one whose value we cannot over-estimate, one that ought to be cultivated to the very highest pitch. The benefit derived from companionship must depend on the persons with whom we associate. Bad companions have led many to ruin. Sociability has a tendency to produce hypocrisy, and subsequent self-deception in certain characters. Conversation in society is, too often, neither true nor edifying. By insensible degrees the vapid talker becomes the idle gossip, and the gossip sinks into the envenomed slanderer. It is, then, in our power to influence society for good or ill. Sociability must be either a curse or a blessing as we use it. (J. McCann, D.D.)
Friendship
The Lord Jesus found strength and consolation in the love of human friends. That He should not only have pitied men, and loved them, but should have found here and there men and women whose presence and affection were a relief to Him, under the burden of His griefs; men and women who gave Him rest when He was weary, and joy when He was troubled; this may seem surprising to as. Christ Himself, the Son of the Eternal, had His human friends. He loved all men well enough to die for them, but there were some whom He loved more than others.
1. Some men are so happy as to inherit friends from their fathers. The love of our fathers friend is worth having. If he is a good man, there will be a certain power in him that will be a restraint to keep now in the good way your father would have approved. Your fathers experience of life survives in him to give you counsel. If he should ever be in trouble, pay your fathers debts in friendly attention to him.
2. Thine own friend forsake not. There are friends and friends. Most of our friends are acquaintances, and nothing more. Friendships of the perfect and ideal sort are necessarily rare. By friends we mean those for whom we have a strong affection, and who have a strong affection for us. A wise man said, I want my friends to stand by me when I am wrong; other people will stand by me when I am right. When you have friends of that sort, forsake them not. Keep them when you have them.
3. Friendships which fall far short of this ideal are also worth keeping. For the most part our friends must be people whose circumstances and education and history are very much like our own. There are people who drop a whole set of their friends whenever they get a considerable rise in their income. For the most part, close and real friendships must be formed early in life. When close friendships are formed after a man has passed middle life, it is usually with much younger persons.
4. Of the place and power of friendship in life, only those who have had and retained loyal and worthy friends, can have any real knowledge. Bacon says, Friendship redoubleth joys and cutteth grief in halves. Friendships assist to check and to subdue that selfish absorption in our own successes and in our own sorrows which poison the very springs of life and brings paralysis on all its nobler powers. Our confidence in their goodness and our delight in their affection save us from cynicism. We think the better of the human race because we think so well of them. When we do not absolutely accept the judgment of a friend, it clears our mind to discuss a difficult question with him. Our friends take the side of all that is best in us against whatever is mean and cowardly and dangerous; they serve the purpose of an external conscience. Our friends see us, not merely as we are, but as we might be.
5. The Christian will form his closest friendships with men who share his faith in Christ and his hope of immortality. Such friends will continue to be our friends in the realms that lie beyond death. (R. W. Dale, LL.D.)
Genuine friendship
I. Friendship is based of true love. Concord of sentiment, agreement of taste, unity of purpose, frequent companionship, are not enough. These may exist without the binding together of hearts. Love is the essential element of true friendship. For my friend first, and then for myself, is the spirit of true friendship. The idea of sacrifice is in friendship, and sacrifice is in the very nature of love.
II. Friendship is reciprocal in its growth and preservation. It cannot be a one-sided thing. Seneca said, Love if you wish to be loved. The atmosphere of suspicion or distrust is fatal to real friendship.
III. Genuine friendship strengthens in the time of trial. There is nothing like adversity to test lifes attachments. See some points of duty in true friendship. Do not encourage your friend to your secrets. If they are disclosed, see that you never betray them. There is a becoming reticence and dignity even in friendship. Do not think you can treat your friend anyhow because he is your friend. The dearest friendships cannot dispense with thoughtfulness, kindness, and politeness. Do not allow any trivial matter to interfere with your friendship. Do not forget to pray for, and seek, the spiritual welfare of your friend. As you believe in the power of prayer, pray for your friend. Cultivate close and endearing fellowship with the best Friend–the Friend of Sinners. (J. Hiles Hitchens, D.D.)
On friendship
Whatever relates to the behaviour of men in their social character is of great importance in religion. The duties which spring from that character form many branches of the great law of charity. True piety is not less friendly to men than zealous for the honour of God. Deal with the nature and duties of virtuous friendship, as closely connected with the true spirit of religion. Among mankind, friendships or connections are of different kinds. Some so-called friendships would better be called conspiracies. Some are but the connections of political parties. Private friendships flow from similarity of disposition, corresponding harmony of minds. Sincere and affectionate friendships form some of the greatest blessings of human life. The fundamental duties of true friendship are constancy and fidelity.
1. Do not expect perfection in any with whom you contract friendship. If we do, we shall be sure to meet with disappointments. Young people are apt to cherish romantic ideas, and to form impossible expectations. In the best persons, great and solid qualities counterbalance the common infirmities. To these qualities you should look in forming friendships; to good-sense and prudence; virtue, good-temper and steadiness of affection.
2. Do not be hurt by differences of opinion arising in intercourse with your friends. These are sure to occur. Perpetual uniformity of thought would become monotonous and insipid.
3. Cultivate openness of temper and manners. Nothing more certainly dissolves friendship than the jealousy which arises from darkness and concealment.
4. Cultivate gentle and obliging manners. It is a common error that familiar intimacy supersedes attention to the lesser duties of behaviour. Let no harshness, no appearance of neglect, no supercilious affectation of superiority, occur in the intercourse of friends. A tart reply, a proneness to rebuke, a captious and contradictious spirit, are often known to embitter domestic life and to set friends at variance.
5. Do not rashly listen to evil reports against your friends. Be slow of believing anything against the friend whom you have chosen. Suffer not the poison of jealousy easily to taint your mind and break your peace.
6. Do not desert your friend in danger or distress. When your friend is calumniated, then is the time openly and boldly to espouse his cause. The honourable zeal of friendship has, in every age, attracted the veneration of mankind. (Hugh Blair, D.D.)
Reasons for valuing true friendship
1. Because of the pleasure of it. There is a great deal of sweetness in consulting and conversing with a cordial friend. The sweetness of friendship lies not in hearty mirth, but in hearty counsel, faithful advice, sincerely given, and without flattery.
2. Because of the profit and advantage of it, especially in a day of calamity. Dont expect relief from a kinsman for kinsmans sake, but apply yourselves to your neighbours, who are at hand, and will be ready to help us at an exigence. (Matthew Henry.)
The friendship of God towards man, and man towards God
There is no friend like an old friend. It is the heat of a whole life that has melted together the hearts of those who have walked together the long walk of life as friends. It is possible for any who seek the Lord and His will to be reckoned among His friends. God is the Friend of man; and man is admitted to be the friend of God. What are the terms on which we should stand towards a friend? In hollow friendships two things are wanting, faith and love. But in the friendship we are permitted to cherish towards God these are the very corner-stones, an enlightened lively faith and a glowing active love. Are we enjoying the heavenly sunshine of this Divine fatherly friendship? If so, we shaft show it in our own faithful, affectionate life, as friends of God. Of all living agencies a friend is the most alive, the most alert. (Archdeacon Mildmay.)
Near and 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 brother–to any relation whatever–who is cold, distant, and alienated. Even natural affection requires to be exercised with discretion. When appealed to injudiciously, at improper times, in improper circumstances, and with improper frequency, it may be cooled, it may be lost, it may be turned to dislike. (R. Wardlaw, D.D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. Thine own friend] A well and long tried friend is invaluable. Him that has been a friend to thy family never forget, and never neglect. And, in the time of adversity, rather apply to such a one, than go to thy nearest relative, who keeps himself at a distance.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Thy fathers friend, of whose friendship thou hast had long experience.
Neither go into thy brothers house, to wit, for comfort and relief, and so as to forsake or neglect thy friend for him.
Better is a neighbour; the friend mentioned in the beginning of the verse, who hath showed himself to be a true and a good neighbour.
That is near; either,
1. In place by cohabitation. Or rather,
2. In affection, in which respect God is oft said to be near to the righteous, and far from the wicked.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. Adhere to tried friends. Theties of blood may be less reliable than those of genuine friendship.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Thine own friend, and thy father’s friend forsake not,…. Who have been long tried and proved, and found faithful; these should be kept to and valued, and not new ones sought; which to do is oftentimes of bad consequence. Solomon valued his father’s friend Hiram, and kept up friendship with him; but Rehoboam his son forsook the counsel of the old men his father’s friends and counsellors, and followed the young mien his new friends, and thereby lost ten tribes at once. Jarchi interprets this of God, the friend of Israel and of their fathers, who is not to be forsaken, and is a friend that loves at all times; and to forsake him is to forsake the fountain of living waters;
neither go into thy brother’s house in the day of thy calamity; poverty and distress, to tell him thy case, expecting sympathy relief, and succour from him; but rather go to thy friend and father’s friend, who sticks closer than a brother; see Pr 18:24;
[for] better is a neighbour [that is] near than a brother far off: a neighbour that is a fast and faithful friend, and who is not only near as to place but as to affections is more serviceable and, useful to a man in time of distress than a brother though near in blood, yet as far off in place, so much more in affection, and from whom a man can promise nothing, and little is to be expected. The phrase in the preceding clause signifies a cloudy day, and such a day of distress through poverty is; in which sense it is used by Latin e writers, when a man is alone, and former friends care not to come nigh him.
e “Tempora si fuerunt nubila, solus eris”, Ovid. Trist. 1. Eleg. 8.
Fuente: John Gill’s Exposition of the Entire Bible
Another proverb, consisting of three lines, in commendation of friendship:
Thine own friend and the friend of thy father forsake not,
And into thy brother’s house go not in the day of thy misfortune –
Better is a near neighbour than a far-off brother.
In our editions is incorrectly appointed with Pasek after it, so that the accent is Asla Legarmeh; the Pasek is, after the example of older editions, with Norzi, to be cancelled, so that only the conjunctive Asla remains; “thine own and the friend of thy father” denotes the family friend, like some family heirloom, descending from father to son. Such an old tried friend one must certainly not give up. The Ker changes the second into , but (which, after the Masora in st. constr., retains its segol, Ewald, 211e) is also admissible, for a form of comparison (Hitzig) this is not, but the fuller form of the abbreviated , from , to take care of, to tend, to pasture – an infinitive formation (= ) like the Arab. cogn. ra’in a participial. Such a proved friend one ought certainly not to give up, and in the time of heavy trial ( vid., regarding , Pro 1:26) one should go to him and not to a brother’s house – it is by this supposed that, as Pro 18:24 says, there is a degree of friendship (cf. Pro 17:17) which in regard to attachment stands above that of mere fraternal relationship, and it is true; blood-relationship, viewed in itself, stands as a relationship of affection on natural grounds below friendship, which is a relationship of life on moral grounds. But does blood-relationship exclude friendship of soul? cannot my brother be at the same time my heart-friend? and is not friendship all the firmer when it has at the same time its roots in the spirit and in natural grounds? The poet seems to have said this, for in 10c, probably a popular saying (cf. “ Besser Nachbar an der Wand als Bruder ber Land ” [Better a neighbour by one’s side than a brother abroad]), he gives to his advice a foundation, and at the same time a limitation which modifies its ruggedness. But Dchsel places (like Schultens) in and meanings which the words do not contain, for he interprets them of inward nearness and remoteness; and Zckler reads between the lines, for he remarks, a “near neighbour” is one who is near to the oppressed to counsel and help them, and a “distant brother” is one who with an unamiable disposition remains far from the oppressed. The state of the matter is simple. If one has a tried friend in neighbourly nearness, so in the time of distress, when he needs consolation and help, he must go to this friend, and not first to the house of a brother dwelling at a distance, for the former certainly does for us what the latter probably may and probably may not do for us.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Loyalty To Old Friends
Verse 10 emphasizes the loyalty due the tried and true friend of long standing, the old friend of father and family. He is not to be forsaken, neither is help of a brother to be sought in preference to that of the old friend if calamity comes. In time of stress a neighbor near is better than a brother far off, 1Ki 12:6-8; Pro 18:24.
Fuente: Garner-Howes Baptist Commentary
TEXT Pro. 27:10-18
10.
Thine own friend, and thy fathers friend, forsake not; And go not to thy brothers house in the day of thy calamity:
Better is a neighbor that is near than a brother far off.
11.
My son, be wise, and make my heart glad,
That I may answer him that reproacheth me.
12.
A prudent man seeth the evil, and hideth himself;
But the simple pass on, and suffer for it.
13.
Take his garment that is surety for a stranger;
And hold him in pledge that is surety for a foreign woman.
14.
He that blesseth his friend with a loud voice, rising early in the morning,
It shall be counted a curse to him.
15.
A continual dropping in a very rainy day
And a contentious woman are alike:
16.
He that would restrain her restraineth the wind;
And his right hand encountereth oil.
17.
Iron sharpeneth iron;
So a man sharpeneth the countenance of a friend.
18.
Whoso keepth the fig-tree shall eat the fruit thereof;
And he that regardeth his master shall be honored.
19.
As in water face answereth to face,
So the heart of man to man.
STUDY QUESTIONS OVER 27:10-18
1.
How does Pro. 27:10 depart from the usual form of a verse in Proverbs?
2.
What does Pro. 27:10 say about our friendship-ties?
3.
In what sense should one not go into his brothers house during calamity (Pro. 27:10)?
4.
What will people reproach a man because of his unfaithful children (Pro. 27:11)?
5.
Illustrate Pro. 27:12 in various ways.
6.
What is the meaning of Pro. 27:13?
7.
What kind of person would bless his friend with a loud voice (Pro. 27:14)?
8.
Comment upon the comparison in Pro. 27:15.
9.
What is meant by the last statement in Pro. 27:16?
10.
Which iron sharpeneth iron (Pro. 27:17)?
11.
Where does Paul state the same truth as in Pro. 27:18s first statement?
PARAPHRASE OF 27:10-18
10.
Never abandon a friendeither yours or your fathers. Then you wont need to go to a distant relative for help in your time of need.
11.
My son, how happy I will be if you turn out to be sensible! It will be a public honor to me.
12.
A sensible man watches for problems ahead and prepares to meet them. The simpleton never looks, and suffers the consequences.
13.
The worlds poorest credit risk is the man who agrees to pay a strangers debts.
14.
If you shout a pleasant greeting to a friend too early in the morning, he will count it as a curse!
15, 16.
A constant dripping on a rainy day and a cranky woman are much alike! You can no more stop her complaints than you can stop the wind or hold onto anything with oilslick hands.
17.
A friendly discussion is as stimulating as the sparks that fly when iron strikes iron.
18.
A workman may eat from the orchard he tends; anyone should be rewarded who protects anothers interests.
COMMENTS ON 27:10-18
Pro. 27:10. This verse contains three lines instead of the customary two. This is a great verse on friendship, even stating that we should value the long-time friendships of our family as well as those of friends we have personally made. On the puzzling statement about not going into your brothers house in time of trouble, Pulpit Commentary observes: The mere blood-relationship, which is the result of circumstances over which one has had no control, is inferior to the affectionate connection which arises from moral considerations and is the effect of deliberate choice. We must remember, too, that the practice of polygamy, with the separate establishments of the various wives, greatly weakened the tie of brotherhood. There was little love between Davids sons; and Jonathan was far dearer to David himself than any of his numerous brothers were.
Pro. 27:11. Saying My son, and then urging him to listen to what the father was about to say was common in the first part of Proverbs (Pro. 1:8-10; Pro. 2:1, Pro. 3:1-2; Pro. 4:1-2; Pro. 5:1-2; Pro. 6:1-2; Pro. 7:1-3), but in this verse is the only time it appears in this latter part of the book, Good children are one of a mans best recommendations. A wise son not only makes a glad father (Pro. 10:1), but fathers with good children shall not be put to shame, When they speak with their enemies in the gate (Psa. 127:5). Many leaders, even in religion, have been put to shame by the bad behavior and reputation of their sons.
Pro. 27:12. This saying is also given in Pro. 22:3, A prudent man is a man who has his eyes open and sees (in this verse he foresees the evil coming), and he acts in wisdom (he hides himself from the evil rather than walking right into it). But the simple man doesnt see the evil, doesnt pay any attention to it, and he suffers for it. Picture evil as a trap that is set; there is as much difference between men who can and cannot be caught in the trap of evil as there is between animals. Mink, foxes and a few other animals are difficult to get into a trapit can be sometimes done by shrewd and careful means. But no ingenuity is required for getting a possum or a skunk into a trapjust put the trap in the mouth of his den and he will step on it as thoughtlessly as he would on a stick. The truth of this verse is seen in people in regard to their physical, moral, spiritual and financial life.
Pro. 27:13. This verse is very similar to Pro. 20:16. If one has become surety for a stranger or for a foreign woman, the creditor should and will hold his garment in pledge just as he would the strangers or the foreign womans. Exo. 22:26 shows that they took ones garment as security when loaning money.
Pro. 27:14. Havent you seen this character who talks louder than is appropriate seemingly with the idea of drawing non-related parties attention to what he is saying or doing? And, oh, as he talks, how he casts his eyes here and there to get other people to listen to what he is saying! Very similar to the hypocrite of Mat. 6:2 sounding a trumpet among people just before giving alms to a poor person. Jesus said not to do it (Mat. 6:1-2). and if one dies, whatever praise he might get from men will be the only reward he will get (Mat. 6:2). To rise early to bless a friend was as much a part of the put-on righteousness as the blessing with a loud voice.
Pro. 27:15. The ill-constructed roofs of Eastern houses were very subject to leakage, being flat and formed of porous material (Pulpit Commentary). But even our own type of roof can spring a leak and drip! drip! drip! as long as there is water to drip. Such is unwelcome and wearying, and so are the contentions of a contentious woman. It is a poor way to treat a husband or anyone else. Pro. 19:13 says, The contentions of a wife are a continual dropping.
Pro. 27:16. There was an old adage that said there are three things which cannot be hidden but always betray themselves: a woman, the wind, and ointment. This verse may have reference to this since it involves those three (all three) and nothing else. One has as much chance of stopping the wind as stopping the mouth of an angry, fretful and unreasonable woman. Thats why most men married to such often say nothing back but keep on reading the paper or working at whatever they are doing. Their thought: Shell run down in time (like the wind). What is meant by the statement about oil is not so clear, some thinking it refers to the impossibility of concealing the smell of the ointment one has put on his hand and some that it refers to her slipping through his hand if he tries to do anything to her. Clarke confesses: The Hebrew is very obscure and is variously translated. But we know whatever the figure, it would be attempting the impossible.
Pro. 27:17. The proverb deals with the influence which men have upon one another (Pulpit Commentary). See the harder steel file sharpen the softer steel knife edge, or watch the butcher as he sharpens his cutting knife by the use of polished steel. This is not to say that men do not use stones to sharpen knives, but the fact that they also use iron upon iron shows that things of the same material can also affect one anotherjust as men can affect men from sadness to gladness. And ability to cheer up a sorrowful human heart becomes a responsibility to do so. Thus, Jesus referred to our visiting the sick and those in prison (Mat. 25:36) and Heb. 12:12 to our lifting up the hands that hand down.
Pro. 27:18. One who carefully tends his fig tree will in time be rewarded for his patient effort, and one who faithfully serves his master will also find that he will be honored for it. Jesus is our Master, and to each who has faithfully served Him here on earth will hear Him say, Well done, good and faithful servant: thou hast been faithful over a few things, I will set thee over many things; enter thou into the joy of thy lord (Mat. 25:21).
TEST QUESTIONS OVER 27:10-18
1.
Whose friend should we regard as well as a friend of our own making (Pro. 27:10)?
2.
Why not go to your brothers house in a time of trouble but to a friends (Pro. 27:10)?
3.
How many times is My son used in the last part of Proverbs? how many times in the early part (Pro. 27:11)?
4.
What is one of the best recommendations any man can have (Pro. 27:11)?
5.
What does the prudent man see and do in Pro. 27:12? what about the simple?
6.
What was sometimes taken as security for a debt (Pro. 27:13)?
7.
While it is good to bless a friend, what is wrong in Pro. 27:14?
8.
Who is compared with a leaky roof (Pro. 27:15)?
9.
What about the statement about oil in Pro. 27:16?
10.
What is impossible to do according to Pro. 27:16?
11.
What is the lesson of Pro. 27:17?
12.
What is our obligation to sorrowing, discouraged people about us (Pro. 27:17)?
13.
Pro. 27:18 shows that righteous labor in time brings its …….
Fuente: College Press Bible Study Textbook Series
(10) Better is a neighbour that is near.See above on Pro. 17:17; Pro. 18:24. Near and far offi.e., in feeling.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. Better is a neighbour that is near, etc. The subject of friendship is continued. Muenscher has this pertinent note here: “In adversity the ties of consanguinity are not always to be depended upon. It is only long tried friends who can be confidently relied upon in such circumstances. Distance is apt to produce indifference even among relations; hence, a true friend (or a neighbour who is one in the full sense of the word) is more valuable and beneficial than a brother far away.”
Far off May have a tropical sense distant in affectionate feeling. Compare Pro 17:17; Pro 18:24.
Fuente: Whedon’s Commentary on the Old and New Testaments
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.
Ver. 10. Thine own friend and thy father’s friend forsake not.] To forsake a friend, an old friend especially, is to forsake one’s self: for a friend is a second self, and friendship, as wine, is commendable from its oldness. What a price set Solomon upon Hiram, who had been his father’s friend; 1Ki 5:1-12 and how did he seek his love, as a precious inheritance left him, as it were, by his father; and how courteously, for his father’s sake, likewise dealt he with Abiathar, that had dealt disloyally with him.
Neither go into thy brother’s house.] Cajetan reads it, and perhaps better, Thy brother’s house will not come in the day of thy calamity, when thine old friend will visit thee and stick close to thee, as Jonathan did to David, and Onesiphorus to Paul. David complains of his carnal kindred, – “My lovers and my friends stand afar off from my sore, and mine acquaintance stand aloof,” Psa 88:18 as the priest and Levite did from the wounded man, when the Samaritan, a stranger, but a neighbour indeed, relieved him.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
thy father’s friend. Illustrations: Hiram (1Ki 5:1. Compare Pro 27:12); Mephibosheth (2Sa 9:6, 2Sa 9:7. Compare Pro 21:7); Rehoboam (1Ki 12:6-8); Joash (2Ch 24:17, 2Ch 24:18; Compare Pro 27:22).
better. See note on Pro 8:11.
Fuente: Companion Bible Notes, Appendices and Graphics
Pro 27:10
Pro 27:10
“Thine own friend, and thy father’s friend, forsake not; And go not to thy brother’s house in the day of thy calamity. Better is a neighbor that is near than a brother that is far off.”
Two other proverbs are concerned with the admonition we have here. They are Pro 17:17 and Pro 18:24. Also Pro 19:7 explains how it is that brothers may hate each other. See our comments on those proverbs. What is related here is a sad fact that brothers (or sisters) may sometimes be quite unwilling to aid each other in times of misfortune or distress. Cook revised the proverb here as follows: “Better is the neighbor who is really `near’ in heart and spirit than a brother who is `near’ by blood but ‘far off in brotherly feeling.
Pro 27:10. This verse contains three lines instead of the customary two. This is a great verse on friendship, even stating that we should value the long-time friendships of our family as well as those of friends we have personally made. On the puzzling statement about not going into your brothers house in time of trouble, Pulpit Commentary observes: The mere blood-relationship, which is the result of circumstances over which one has had no control, is inferior to the affectionate connection which arises from moral considerations and is the effect of deliberate choice. We must remember, too, that the practice of polygamy, with the separate establishments of the various wives, greatly weakened the tie of brotherhood. There was little love between Davids sons; and Jonathan was far dearer to David himself than any of his numerous brothers were.
Fuente: Old and New Testaments Restoration Commentary
own: 2Sa 19:24, 2Sa 19:28, 2Sa 21:7, 1Ki 12:6-8, 2Ch 24:22, Isa 41:8-10, Jer 2:5
neither: Pro 19:7, Job 6:21-23, Oba 1:12-14
better: Pro 17:17, Pro 18:24, Luk 10:30-37, Act 23:12, Act 23:23-35
Reciprocal: Gen 13:11 – they Rth 2:22 – It is good 2Sa 9:1 – show him 1Ki 2:7 – Barzillai 2Ch 10:6 – took counsel Job 2:11 – friends Luk 10:32 – General Luk 10:33 – Samaritan
Fuente: The Treasury of Scripture Knowledge
Pro 27:10. Thine own friend, and thy fathers friend Of whose friendship thou hast had long experience; forsake not But betake thyself to him, when thou art in distress, rather than to thy natural brother or kinsman, if he be not also thy friend. For better is a neighbour That is, a friend, such as is mentioned in the beginning of the verse, who hath showed himself to be a true and good neighbour; that is near Namely, in affection; than a brother far off Who is alienated in affection from thee.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
27:10 Thy own friend, and thy father’s friend, forsake not; neither go into thy brother’s {d} house in the day of thy calamity: [for] better [is] a neighbour [that is] near than a brother far off.
(d) Do not trust any worldly help in the day of your trouble.
Fuente: Geneva Bible Notes
The first statement makes the point of the proverb: friends are important allies that we should retain if possible (Pro 27:10 a). The second statement is not as clear. The thought seems to be, "Do not go all the way to your blood brother’s house in a crisis if he lives far from you." The third statement gives the reason for the second. A friend nearby who is not a blood relative can be of more help than a close relation who lives farther away. A friend nearby should be more advantageous than a brother who lives miles away.