Exegetical and Hermeneutical Commentary of Proverbs 27:14
He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him.
14. Ostentatious professions of regard, like the profuse kisses of an enemy ( Pro 27:6), justly incur the suspicion of sinister design.
Fuente: The Cambridge Bible for Schools and Colleges
The picture of the ostentatious flatterer going at daybreak to pour out blessings on his patron. For any good that he does, for any thanks he gets, he might as well utter curses.
Fuente: Albert Barnes’ Notes on the Bible
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.
The curse of ostentatious flattery
Flattery is a species of conduct generally most pleasing, always most pernicious. The flattery in the text is a loud vaunting. It intrudes itself on all occasions; it is busy and demonstrative.
I. It is a curse to its author. He who practises sycophancy inflicts an incalculable injury on his own spiritual nature. The spirit of independence, the feeling of honest manhood, give way to a crawling, creeping instinct; it is a sneaking art used to cajole and soften fools.
II. It is a curse to its victim Perhaps this is what Solomon means when he says it shall be counted a curse to him, i.e., the object of it. Of all wild beasts, says Johnson, preserve me from a flatterer. (Homilist.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 14. He that blesseth his friend] He who makes loud and public protestations of acknowledgments to his friend for favours received, subjects his sincerity to suspicion; and remember the Italian proverb elsewhere quoted:-“He who praises you more than he was wont to do, has either deceived you, or is about to do it.” Extravagant public professions are little to be regarded.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He that blesseth his friend, that saluteth, or praiseth, and applaudeth him to his face, as the manner of flatterers is,
with a loud voice, that both he and others may be sure to take notice of it;
rising early in the morning to perform this office, to show his great forwardness, and diligence, and zeal in his service, which was the custom of the Romans afterward, and possibly of some of the Jews at this time;
it shall be counted a curse to him his friend will value this kind of blessing no more than a curse, because it plainly discovers a base design, and is a high reflection upon him, as if he either did not understand such gross and palpable flattery, or were so ridiculously vain-glorious as to be pleased with it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. Excessive zeal in praisingraises suspicions of selfishness.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
He that blesseth his friend with a loud voice,…. So as not only to be heard by him, but by others; who is extravagant in his praises and commendations of him; who exceeds all bounds of modesty, truth, and decency; who affects pompous words, and hyperbolical expressions; and shows himself to be a real sycophant and flatterer, having some sinister end to serve by it;
rising early in the morning; lest any should be before him, and get the benefit he seeks by his flattery; or as if he had not time enough in the day to finish his encomium, unless he began early in the morning, and continued it all the day; and so it denotes his being incessant at this work, always harping on this string, or expressing himself in this adulatory way; or, as some think, this is mentioned as an aggravation of his sin, that he should be acting this low, mean, and criminal part, when he should be employed in devotion and prayer to God;
it shall be counted a curse to him; either to the flatterer, by his friend whom he blesses, and by all wise men that hear him, who will despise him all one as if he cursed him: the Septuagint, Syriac, and Arabic versions, render it to this sense, that such an one nothing differs, or nothing seems to differ, from one that curses: or else to the person blessed, whom others will curse or however detract from his character, because of the profuse praises bestowed upon him; nay, sometimes God himself curses such a man, who listens to, is fond of, and receives the fulsome flatteries of wicked men, as in the case of Herod, Ac 12:22.
Fuente: John Gill’s Exposition of the Entire Bible
This proverb, passing over the three immediately intervening, connects itself with Pro 27:9 and Pro 27:10. It is directed against cringing, noisy complimenting:
He who blesseth his neighbour with a loud voice, rising early in the morning,
It is reckoned as a curse to him.
The first line is intentionally very heavy, in order to portray the empressement of the maker of compliments: he calls out to another his good wishes with a loud voice, so as to make the impression of deep veneration, of deeply felt thankfulness, but in reality to gain favour thereby, and to commend himself to greater acts of kindness; he sets himself to meet him, having risen up ( , adverbial inf. abs.; cf. Jer 44:4 with Jer 25:4) early in the morning, to offer his captatio benevolentiae as speedily as possible; but this salutation of good wishes, the affected zeal in presenting which is a sign of a selfish, calculating, servile soul, is reckoned to him as , viz., before God and every one who can judge correctly of human nature, also before him who is complimented in so ostentatious and troublesome a manner, the true design of which is thus seen. Others understand the proverb after the example of Berachoth 14a, that one ought to salute no one till he has said his morning’s prayer, because honour is due before all to God (the Book of Wisdom, 10:28); and others after Erachin 16a, according to which one is meant who was invited as a guest of a generous lord, and was liberally entertained, and who now on the public streets blesses him, i.e., praises him for his nobility of mind – such blessing is a curse to him whom it concerns, because this trumpeting of his praise brings upon him a troublesome, importunate crowd. But plainly the particularity of ‘ lays the chief emphasis on the servility manifested; and one calls to mind the case of the clients besieging the doors of their patrons, those clientes matutini , each of whom sought to be the first in the salutatio of his distinguished wealthy patron.
Fuente: Keil & Delitzsch Commentary on the Old Testament
14 He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him.
Note, 1. It is a great folly to be extravagant in praising even the best of our friends and benefactors. It is our duty to give every one his due praise, to applaud those who excel in knowledge, virtue, and usefulness, and to acknowledge the kindnesses we have received with thankfulness; but to do this with a loud voice, rising early in the morning, to be always harping on this string, in all companies, even to our friend’s face, or so as that he may be sure to hear it, to do it studiously, as we do that which we rise early to, to magnify the merits of our friend above measure and with hyperboles, is fulsome, and nauseous, and savours of hypocrisy and design. Praising men for what they have done is only to get more out of them; and every body concludes the parasite hopes to be well paid for his panegyric or epistle dedicatory. We must not give that praise to our friend which is due to God only, as some think is intimated in rising early to do it; for in the morning God is to be praised. We must not make too much haste to praise men (so some understand it), not cry up men too soon for their abilities and performances, but let them first be proved; lest they be lifted up with pride, and laid to sleep in idleness. 2. It is a greater folly to be fond of being ourselves extravagantly praised. A wise man rather counts it a curse, and a reflection upon him, not only designed to pick his pocket, but which may really turn to his prejudice. Modest praises (as a great man observes) invite such as are present to add to the commendation, but immodest immoderate praises tempt them to detract rather, and to censure one that they hear over-commended. And, besides, over-praising a man makes him the object of envy; every man puts in for a share of reputation, and therefore reckons himself injured if another monopolize it or have more given him than his share. And the greatest danger of all is that it is a temptation to pride; men are apt to think of themselves above what is meet when others speak of them above what is meet. See how careful blessed Paul was not to be over-valued, 2 Cor. xii. 6.
Fuente: Matthew Henry’s Whole Bible Commentary
Annoying Jests
(Verse 14-See comment on Pro 26:18-19.)
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
(14) He that blesseth his friend with a loud voice . . .If gratitude is to be acceptable, the time, place, and manner of shewing it must all be well chosen. A man who is so eager to express his thanks that he begins early in the morning, and in so loud a voice as to draw upon his patron the attention of all the bystanders, is looked upon as a nuisance; any one would as soon be cursed as blessed by him. So God loves heartfelt gratitude offered in secret. (Comp. Mat. 6:5-6.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. Rising early in the morning “Rising in the night.” Vulgate. The phrase, which is only two words in the Hebrew, is used to denote great zeal and earnestness. Extravagant and ill-timed praise is liable to excite suspicion of unworthy motives. The proverb is understood by some in this sense: That it is dangerous to make too much haste in praising men when they have not fully established their character. Too early and too much praise may be the ruin of a man, making him have a vain opinion of his own abilities and worth. (See on Pro 27:21.) It is uncertain whether the word him, in the last clause, means the blesser or the blessed. For the use of this word blesseth, in formal salutation, compare Rth 2:4; Psa 129:8.
Fuente: Whedon’s Commentary on the Old and New Testaments
Pro 27:14. He that blesseth his friend with a loud voice “He who spends all his time in nothing else but in extravagant praises of his benefactor, rather disparages than commends him.” Or, it may be, “He that is hasty to commend his friend, does him rather a disservice than a kindness.” Moderate and seasonable praises, says the great Lord Bacon, uttered upon occasion, conduce both to men’s fame and prosperity. But, when immoderate, streperous, and unseasonably poured out, they profit nothing; nay rather, according to the sense of this parable, they do much prejudice. For, first, they manifestly betray themselves either to proceed from too much affection, or from studious affectation; whereby they may rather ingratiate themselves with him whom they praise by false commendations, than adorn his person by just and deserved attributes. Secondly, sparing and modest praises commonly invite such as are present to add something of their own to the commendation; contrarywise, profuse and immoderate praises invite the hearers to detract and take away something which belongs to them. Thirdly, which is the principal pointtoo much magnifying a man stirs up envy towards him; seeing all immoderate praises look like a reproach to others, who think they merit no less.
Fuente: Commentary on the Holy Bible by Thomas Coke
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.
Ver. 14. He that blesseth his friend with a loud voice. ] Qui leonum laudibus murem obruit, that extols a man above measure, – as the false prophets did Ahab, and the people Herod, – that praiseth him to his face; which, when a court parasite did to Sigismund the emperor, he gave him a sound box on the ear. a A preacher in Constantine’s time, ausus est imperatorem in os beatum dicere, saith Eusebius, presumed to call the emperor a saint to his face; but he went away with a check. b When Aristobulus the historian presented to Alexander the great book that he had written of his glorious acts, wherein he had flatteringly made him greater than he was, Alexander, after he had read the book, threw it into the river Hydaspes, and said to the author, ‘It were a good deed to throw thee after it.’
Rising early in the morning.
a In vita Alphons.
b Euseb., De Vit. Const., lib. iv. c. 4.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Pro 27:14
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.”
Some uncertainty as to the exact meaning of this gives us alternative interpretations. (1) It is a rebuke of loud-mouth adulation, to which the public will ascribe evil intent on the part of the flatterer. (2) A loud-mouth blessing will call down the wrath of God, who shall consider it a curse. (Alternate interpretations by Toy). Our own view of the passage is that any inconsiderate, loud-mouthed communication from a neighbor before daylight in the morning would be viewed by the recipient as rude and inappropriate, even if the words were flattering.
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.
Fuente: Old and New Testaments Restoration Commentary
He that: 2Sa 15:2-7, 2Sa 16:16-19, 2Sa 17:7-13, 1Ki 22:6, 1Ki 22:13, Jer 28:2-4, Act 12:22, Act 12:23
Reciprocal: Gen 21:14 – rose up 1Sa 29:5 – General Pro 7:11 – loud
Fuente: The Treasury of Scripture Knowledge
Pro 27:14. He that blesseth his friend That saluteth, praiseth, or applaudeth him to his face, as the manner of flatterers is; with a loud voice That both he and others may be sure to take notice of it; rising early in the morning To perform this office, to show his great forwardness and diligence, and zeal in his service; which was the custom of the Romans afterward, and possibly of some of the Jews at this time. It shall be counted a curse to him His friend will value this kind of blessing no more than a curse: because it plainly discovers a base design, and is a high reflection upon him, as if he either did not understand such gross and palpable flattery, or were so ridiculously vain-glorious as to be pleased with it.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
27:14 He that blesseth his friend with a loud voice, rising {f} early in the morning, it shall be counted a curse to him.
(f) Hastily and without cause.
Fuente: Geneva Bible Notes
The person who hypocritically blesses his neighbor, for example by praising him unusually loudly at an unusually early hour, will receive a curse from other people. One’s manner of blessing others will be shown to be hypocritical if he does it in excess. Therefore one needs to be careful to do good things in the right way and at the right time, sincerely rather than hypocritically.