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Exegetical and Hermeneutical Commentary of Proverbs 27:2

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Let another man praise thee, and not thine own mouth; a stranger, and not thine own lips.

Another – An alienus rather than alius. Praise to be worth anything must be altogether independent.

Fuente: Albert Barnes’ Notes on the Bible

Pro 27:2

Let another man praise thee, and not thine own mouth.

Self-boasting

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 2. Let another man praise thee, and not thine own mouth] We have a similar proverb, which illustrates this: “Self-praise is no commendation.”

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Except it be really necessary, either for thy own just vindication, or for the honour of God, or for the edification of others, in which cases this hath been allowed and practised by wise and virtuous men, as particularly by St. Paul, 2Co 11:12.

Fuente: English Annotations on the Holy Bible by Matthew Poole

2. Avoid self-praise.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Let another man praise thee, and not thine own mouth,…. Men should do those things which are praiseworthy; and should do them openly, that they may be seen and praised for them: for it is honourable to have such a character as Demetrius had, who had a good report of all men; and as the brother had, whose praise in the Gospel was in all the churches. To be commended by others, by any but a man’s self, is to his credit and reputation; but nothing more hurtful to it than self-commendation; see 2Co 10:18; in some cases it is right for a man indeed to commend himself, when the glory of God, the credit of religion, the cause of truth and self-vindication, require it; as the prophet Samuel, the Apostle Paul, and others, have been obliged to do,

1Sa 12:3, c.

a stranger, and not thine own lips a stranger means any other than a man’s self; and if it is one that he knows not, or has little acquaintance with; or if a foreigner, that does not personally know him, only has good testimonies of him, or has read his works; and especially if in other respects an enemy; it is greatly to his honour to be praised by him: and such a commendation comes with much better grace than from himself, and from whom indeed it would not come with any.

Fuente: John Gill’s Exposition of the Entire Bible

2 Let another praise thee, and not thine own mouth;

A stranger, and not thine own lips.

The negative is with , as in (Arab.) ghyra fyk , bound into one compact idea: that which is not thine own mouth (Fleischer), “not thine own lips,” on the other hand, is not to be interpreted as corresponding to it, like , Pro 12:28; since after the prohibitive , [praise thee] easily supplies itself. is properly the stranger, as having come from a distance, and he who comes from an unknown country, and is himself unknown ( vid., under Pro 26:24); the idea of both words, however, passes from advena and alienigena to alius . There is certainly in rare cases a praising of oneself, which is authorized because it is demanded (2Co 11:18), which, because it is offered strongly against one’s will, will be measured by truth (Pro 10:13); but in general it is improper to applaud oneself, because it is a vain looking at oneself in a glass; it is indecent, because it places others in the shade; imprudent, because it is of no use to us, but only injures, for propria laus sordet , and as Stobus says, . Compare the German proverb, “ Eigenlob stinkt, Freundes Lob hinkt, fremdes Lob klingt ” [= self-praise stinks, a friend’s praise is lame, a stranger’s praise sounds].

Fuente: Keil & Delitzsch Commentary on the Old Testament

2 Let another man praise thee, and not thine own mouth; a stranger, and not thine own lips.

Note, 1. We must do that which is commendable, for which even strangers may praise us. Our light must shine before men, and we must do good works that may be seen, though we must not do them on purpose that they may be seen. Let our own works be such as will praise us, even in the gates, Phil. iv. 8. 2. When we have done it we must not commend ourselves, for that is an evidence of pride, folly, and self-love, and a great lessening to a man’s reputation. Every one will be forward to run him down that cries himself up. There may be a just occasion for us to vindicate ourselves, but it does not become us to applaud ourselves. Proprio laus sordet in ore–Self-praise defiles the mouth.

Fuente: Matthew Henry’s Whole Bible Commentary

Self Praise

Verse 2 forbids self praise and suggests that one be content with whatever unsought commendation exemplary conduct may elicit from others, Pro 25:27; Mat 6:1-4; Luk 14:11; Joh 5:44; Joh 12:43.

Fuente: Garner-Howes Baptist Commentary

MAIN HOMILETICS OF Pro. 27:2

SELF PRAISE

I. Merit will win the praise of others. The light of the sun makes its existence felt by every man who is possessed of vision, and there are but few men who do not acknowledge that it is a good and pleasant thing. The perfume of the flowers cannot be hidden while there are creatures endowed with the sense of smell, and their fragrance is so grateful and refreshing to us, that it is sure to win from us an acknowledgment of its existence and expressions of delight. And as men are endowed with senses which recognise light and fragrance and every form of physical beauty, so there is a moral sense in man which compels him to discern moral excellence or mental superiority. The conscience and the reason stand in the same relation to spiritual worth and intelligence as the sense of sight does to the sunlight, or that of smell to a pleasant odour. It is true that there are men who will refuse to acknowledge the presence of moral worth, but there are also some who will not acknowledge the existence of good in anything. But they know it is there notwithstanding. And although man as fallen may be more ready to praise that which appeals to his senses than that which commands the admiration of his better nature, there will always be found some in every community who will give to real worth its due proportion of praise.

II. Self-praise generally implies a lack of merit. A man of intellectual or moral worth loves knowledge or excellence of any kind for its own sake, and not for the height to which it may raise him in the estimation of his fellows. Although he is or ought to be grateful for the esteem of others, he does not make that the end of his existence; his satisfaction arises not from what people think of him, but from what he is in himself. And just in proportion as a man attains to mental or moral heights, so does he apprehend more truly how little after all he has and is, and so the higher he goes the less value he commonly sets upon his present attainments. It is therefore an inference most commonly drawn that he who praises himself is but little deserving the praise of others, and is not likely to get it. And this conclusion is generally a correct one.

OUTLINES AND SUGGESTIVE COMMENTS

It must never be forgotten that all such passages imply the sincere and earnest cultivation of a real and divinely approved principle. The principle called for in this verse is that of true, self-diffident modesty. Considerations entirely different, and even opposite, may induce the suppression of self-praise:even the very desire of praise from others. From this arises the danger of holding outto the young especiallythe motive or inducement of getting a character for modesty. This may produce artifice, affectation, simulation, hypocrisy. That which is wanted,that which God approves and requires,is honest simplicity, which neither, on the one hand, courts praise, nor, on the other, affects to disdain and undervalue it,which neither blusters out its own commendation, nor whines and simpers, and depreciates, and makes light of what it is or of what it has done, merely for the purpose of making others say more. The affectation of despising the commendation of others is worse than the self-commendation that is reprehended. It is, in truth, the very same spirit showing itself under another aspect.Wardlaw.

Praise is a comely garment, but though thyself do wear it, another must put it on, or it will never fit well about thee. Praise is sweet music, but it is never tuneable in thine own mouth, if it come from the mouth of another, it soundeth most tuneably in the ears of all that hear it. Praise is a rich treasure, but it never makes thee rich, unless another tell the sum.Jermin.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

(2) Let another man (zar) praise thee . . . a stranger (nokhr).As to the difference between these words, see above on Pro. 2:16. A higher consideration than this is suggested in 2Co. 10:18.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

2. Let another praise thee stranger Self praise is no commendation. This proverb does not make against any person speaking modestly, when occasion calls for it, of his own acts, but is aimed at all vain boasting. Do worthy deeds which shall compel commendation from others. When necessary, a man not only may, but should, defend his innocence and uprightness. Compare Pro 25:27, latter clause.

Fuente: Whedon’s Commentary on the Old and New Testaments

Let another man praise thee, and not thine own mouth; a stranger, and not thine own lips. A stone is heavy, and the sand weighty; but a fool’s wrath is heavier than them both. Wrath is cruel, and anger is outrageous; but who is able to stand before envy? Open rebuke is better than secret love. Faithful are the wounds of a friend; but the kisses of an enemy are deceitful. The full soul loatheth an honeycomb; but to the hungry soul every bitter thing is sweet. As a bird that wandereth from her nest, so is a man that wandereth from his place. Ointment and perfume rejoice the heart: so doth the sweetness of a man’s friend by hearty counsel. 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.

Amidst several beauties in those verses, I beg the Reader not to overlook that one of a man’s own friend, and our Father’s friend, and the neighbour that is near. For what friend like Christ, beloved of the Father? And who so near or dear among the neighbourhoods of life, as Jesus? Boaz said, in reference to this, There is a kinsman nearer than I. Rth 3:12 . And so might every son and daughter of Adam say, when referring to the Lord Jesus Christ. For by marrying our nature and taking a portion of that nature into himself; He is bone of our bone, and flesh of our flesh. Eph 5:30 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Self-Boasting, Etc.

Pro 27:2-22

Self-boasting is always a source of weakness as well as a revelation of vanity. In vanity there is no substance; it is idle breath, it is foolish vapour. When a man is left to praise himself it is evident that he has lived an inverted life, not a life full of blessedness and comfort in relation to other men. The sun does not praise himself, but under his splendour and warmth men look up and say how pleasing a thing it is for the eyes to behold the light. “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” On the other hand, we must beware of a very common and perilous deceit. There is a sense in which every man ought to be able to praise himself; otherwise the applause of the public will be felt by him to be a mockery and a lie. Our own heart should not condemn us. The Psalmist was wont to glory in his integrity, and to point to it as his refuge in the time of misunderstanding. We are forbidden to publish our own praise, to commend ourselves with a loud voice: we are not forbidden to vindicate our honour when it is assailed, or to defend our action when it is called in question. Whilst we are forbidden to use the language of vanity, we are exhorted to use the language of honest confession when we have been consciously wrong: “Confess your faults one to another, and pray one for another, that ye may be healed.” We cannot command the praise of the world, but: we can deserve it. We should be careful not to live for the minor commendation, for the mere word of flattery; we should not covet the incense of false compliment, but should so live that the solidity of our work will attract attention and justify commendation. He in very deed is a foolish man who lives in order that he may be praised. We are not so much admonished by this verse not to care for the praise of men as to quench within ourselves the spirit of vanity. When a man is vain he is weak, because he supposes there is no farther cause for diligence and action on his own part, for he has accomplished that which he had purposed in his heart. Nothing is done whilst anything remains to be accomplished. Let us not reckon up the past with a view to settling down to an ignominious rest, but let us constantly reckon it that we may observe its shortcomings and hasten to repair its omissions.

“Open rebuke is better than secret love. Faithful are the wounds of a friend; but the kisses of an enemy are deceitful” ( Pro 27:5-6 ).

By “secret love” we are to understand the love that never discloses itself in positive kindness; a love that is professed, but never realised; a sentiment that never attains the dignity of practice. Such love never comes even in the form of open rebuke; it is indolent love; if it is love at all it is so lost in languor as to be absolutely without sacred or happy effect. No friend loves to wound another, yet he believes that in rebuke there may be honour, and in chastisement there may be a purification of friendship. “The kisses of an enemy are deceitful”; that is to say, they are plentiful, they are showered upon their object, and yet there is nothing in them of real meaning or of substantial value; they are not the seals of genuine affection, they are the empty compliments by which vanity relieves itself or displays its folly. There should be more frankness in human intercourse. Men should speak to one another in the clearness and simplicity of earnestness. In a true life there is no room for falsehood. A look may be false, so may a smile, so may a kiss, so may an embrace, so may a compliment; it requires the very Spirit of God to search the heart and the life, in order to dislodge the enemy, so ghostly is his form, so subtle is his operation. Let us pray mightily to Heaven, saying, “Search me, and try me, and see if there be any evil way in me, and lead me in the way everlasting.” Great care is needful of course in the administration of “wounds.” If thy brother should trespass against thee, go and tell him his fault between thee and him alone. Sometimes we are called to the exercise of open rebuke; thus “Them that sin rebuke before all, that others also may fear.” The Apostle Paul gave examples of this faithful wounding: “When Peter was come to Antioch, I withstood him to the face, because he was to be blamed”; “When I saw that they walked not uprightly according to the truth of the gospel, I said——” The Psalmist agrees with the proverbist in this desire for honest and timely rebuke “Let the righteous smite me; it shall be a kindness: and let him reprove me; it shall be an excellent oil, which shall not break my head.” We cannot read of the kisses of an enemy without remembering the most treacherous kiss ever planted on the human cheek: “He that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he: hold him fast. And forthwith he came to Jesus, and said, Hail, master; and kissed him.” Many men prefer the kisses of an enemy to the wounds of a friend: this is because they themselves are indolent, vain, self seeking; they do not inquire into motives; it is enough for them to have the immediate and transient blessing. A friend is not necessarily friendly because he delights in wounding another. In proportion as his friendship is large and wise will he feel the delicacy of even hinting at a rebuke. He will rebuke himself more than he will rebuke another. So clearly and tenderly will this be the case that in rebuking another he will approach the unwelcome and uncongenial task with a timidity and misgiving that will add to the blessing he is about to administer. Let there be nothing boisterous, blatant, violent, ostentatious about a rebuke; let it be given rather as if a preparation for approval, with a self-restraint which will increase its pungency, and with a religiousness that will elevate its dignity.

“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 27:10 ).

By “near” we are to understand near in feeling, and by “far off” we are to understand far off in feeling. Men should not treat the relations of life with frivolity One generation after another should but contribute a succession of reasons why old friendships should be consolidated and perfected. Friends are the most precious treasures. One may not necessarily feel this with equal acuteness at all times, yet there come periods in life when we naturally look around for the friend who can pray, or advise, or interpret us from our own point of view, or speak the word of light, or pay the price of ransom. Jesus Christ recognised the continuity and faithfulness of those who had been with him in his sorrow; said he, “Ye are they which have continued with me in my temptations.” Fickleness in friendship proves that the friendship is but superficial. Have confidence in the man, and do not always be exposing that confidence to the test of incidental experiments, as if you could only trust your friend one act at a time, saying within yourselves, Although he has been faithful up to this point, he may be faithless ever after. We are not to have confidence in the separate actions of a man, but in the man himself; then when the separate actions are mysterious, indistinct, even ambiguous, we are to have such confidence in the man himself as to relieve ourselves of all anxiety regarding special actions or peculiar incidents. Do not make a mere convenience of your brother’s house by going into it only in the day of calamity. We should visit our friends in sunshine as well as in darkness. Some friends are never known to us except when their hands are empty; then they discover us, importune us, and endeavour to shame or coerce us into sympathy and co-operation. In the sunshine we need friendship, the friendship that will keep us from presumption, or vanity, or idolatry; in the darkness we need friendship, the friendship that will keep us from despair, from bitterness of spirit, from complaining against God. Sometimes a neighbour is nearer than a brother: the neighbour sees us in our proper relations, in the right atmosphere and surrounding; he is not embittered by resentful memories, nor is he plied by selfish considerations: he is enabled to take a large and impartial view of our circumstances and purposes. “Give a portion to seven, and also to eight; for thou knowest not what evil shall be upon the earth”: “He that hath friends must show himself friendly”: “There is a friend that sticketh closer than a brother.”

“Iron sharpeneth iron; so a man sharpeneth the countenance of his friend” ( Pro 27:17 ).

Wit provokes wit; laughter excites laughter: man was made for man. He who separates himself from his own kind deprives himself of stimulus and inspiration: for the right quickening and highest utility of life friction is indispensable. History is full of instances in which mutual help has been of the greatest advantage. The whole Bible exhorts men to think of one another in weakness and misfortune. “They helped every one his neighbour; and every one said to his brother, Be of good courage.” Sometimes all we want is the encouraging word, the one stimulating sentence. It is not enough to say, “Be ye warmed and filled,” because there may be actual bodily hunger; but it is sometimes enough to say, “Be of good courage,” for all that was needed was a stimulus of faculties ready for action but disinclined because of fear. The human voice has in it a mystery of sympathy: an exhortation may be an inspiration. There are religious circumstances under which conference becomes essential to encouragement and progress “They that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name.” All wisdom is not with any one saint: let each contribute what he can to the general stock of wealth: sometimes the little child will supply the one jewel that was wanting; sometimes the feeblest member of the company will through his very feebleness utter the most expressive and pathetic prayer of all. We are to remember, too, that sometimes men fall down and require to be assisted to their feet. “For if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth; for he hath not another to help him up.” So whilst there is a place for solitariness in the religious life, there is also a large place for companionship. We cannot tell which of us shall fall. No man must say that he alone is safe and that he himself goes out to help up others. He himself may be the first to fall. If he think contrariwise let him take heed, for in his very boasting there is danger. The strongest of us needs to be helped sometimes, and how often it happens that the weakest can help the strongest. The Apostle Paul continually recognises his indebtedness to those who were, according to the judgment of this world, weak and poor and even contemptible. There is a great apostolic exhortation to which we should take heed “Let us consider one another to provoke unto love and to good works.” We are necessary to one another; we are one another’s complements. What one man lacks another man has: therefore we should in this highest, broadest sense have all things in common, so that the poor intellect shall avail itself of the treasures of the greatest mind, and the least of the world’s saints may count upon the protection of the most honourable sons in the household of God. Christianity is not a divisive but a uniting force. There is nothing of contempt in all its holy and benevolent spirit. No man is excluded from its hospitality because of his littleness, his frailty, his poverty. We are not Christ’s if we have not the spirit of the Master, and that spirit was one of all-inclusive benevolence, a spirit that could never be satisfied whilst one soul was lacking from the household. In this way of mutual encouragement and mutual inspiration we may be doing good unconsciously. We never know where the light of a smile may fall; we know not how a word of praise or commendation may be borne by the wind in many directions, so that it may fall upon hearts needing just such a gospel, and may descend upon lives that were withering for want of refreshment Christianity is a great humanising and consolidating power; it makes the whole world one sphere of beneficent labour; it constitutes all mankind into one trustful and beneficent society.

“Though thou shouldest bray a fool in a mortar among wheat with a pestle, yet will not his foolishness depart from him” ( Pro 27:22 ).

Thus again is the fool encountered with the contempt of the wise man. By “the fool” we are not to understand a man of weak mind so much as a man of weak character, a man who is foolish in his heart, vain and self-conceited in spirit, boasting as if he knew much whilst he knows nothing, and holding himself up as a scholar highly educated and fully equipped when in very deed he has not begun to learn the very elements of true wisdom. “Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil.” The fool receives chastisement without knowing the meaning of it. The Lord pleads with such, and pleads without avail. “Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint.” But for the testimony of history and the corroboration of experience, we should think it impossible that a man should receive divine correction without instantly kissing the rod that administered it, and obeying the wisdom it was meant to inculcate. Yet from the earliest times prophets and apostles have mourned that divine correction has been thrown away, “Thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a rock; they have refused to return.” A tremendous power this on the part of man. The very iniquity of the soul in a sense proves the soul’s greatness. Men think they can outlive the divine thunderstorm. Souls imagine they can outlive the very punishment of hell. How lofty is the ambition, how ineffable the presumption of man! Even God himself would seem to be left without resource in the matter of those who pass through his corrections with a disobedient heart The Lord himself knows not what more to do. He asks in parable what more he can do for his vineyard than he has done. The conflict must be left to the exposition and arbitrament of time. It would seem as if eternity itself could scarcely conquer the obduracy of the soul. “The fifth angel poured out his vial upon the seat of the beast; and his kingdom was full of darkness; and they gnawed their tongues for pain, and blasphemed the God of heaven because of their pains and their sores, and repented not of their deeds.” Over this tragedy we must draw the veil. We cannot bear to look upon such agony. Why will men be stricken any more? Why will the potsherd fight against its maker? Why will the puny arms of flesh stretch themselves out against the lightnings of heaven? Our God is a consuming fire. It is impossible that God can be overthrown in the tremendous conflict. That man is not overthrown in the first instance is a circumstance to be referred to the compassion of the forbearing God. His mercy endureth for ever.

Fuente: The People’s Bible by Joseph Parker

Pro 27:2 Let another man praise thee, and not thine own mouth; a stranger, and not thine own lips.

Ver. 2. Let another man praise thee, and not thine own mouth. ] Unless it be in defence of thine innocence, as David, Psa 7:10 or when the concealing of thy goodness may turn to the hindrance of the truth, or to the hurt of the Church, or impairing of God’s glory, as Paul. 2Co 11:1-33 ; 2Co 12:1-21 Let a man “do worthily in Ephrata,” and he shall be “famous in Bethlehem”; Rth 4:11 he need not be his own trumpeter, as Jehu, the proud Pharisee, and other arrogant, vain glorious braggards. See my Common Place of Arrogance. God will take order that those that honour him be honoured of all, and that fame shall attend virtue, as the shadow doth the body. Say that wicked men will not speak well but ill of us, yet we have a testimony in their consciences, as David had in Saul’s, Daniel in Darius’s, &c. “Demetrius hath a good report of all good men, and of the truth itself”; 3Jn 1:12 and that is enough for him, since “not he that commendeth himself, or hath the world’s applause, is approved, but he whom the Lord and his people commendeth.” 2Co 10:18 Haec ego primus vidi, I see these matters first, was a vain glorious brag that Zabarel had better held in. And haec ego feci, I made these things, proves men to be no better than faeces, dregs, saith Luther, wittily. These brags are but dregs; Laus proprio sordeseit in ore; that which had been much to a man’s commendation, if out of another man’s mouth, sounds very slenderly out of his own, saith Pliny. a Let her “works,” not her words, “praise her in the gates,” Pro 31:31 as they did Ruth. “All the city of my people knows that thou art a virtuous woman.” Rth 3:11 She was so, and she had the credit of it; so had the Virgin Mary, and yet she was troubled when truly praised of the angel. They shall be praised of angels in heaven, who have eschewed the praises of men on earth, and blush when but justly commended, speaking modestly and meanly of their own good parts and practices. Saint Luke saith, “Levi made a great feast.” Luk 5:27-29 But when himself speaks of it, Mat 9:10 he saith only, that Christ came home and ate bread in Levi’s house, to teach us the truth of this proverb, that another man’s mouth should praise us, and not our own. Like as in the Olympic games, those that overcame did not put the garlands on their own heads, but stayed till others did it for them so here.

a Quod magnificum referente alio fuisset, ipso qui gesserat recensente vanescit. – Plin., Eph 8, lib. i.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

Let another man praise thee. Illustrations: Centurion (Mat 8:10); John (Mat 11:11. Joh 5:35); Luke (Co Pro 1:4, Pro 1:14. 2Ti 4:11); Epaphroditus (Php 1:2, Php 1:25). No Hebrew for “man”, here.

thee . . . thine. Second person.

stranger = one unknown. Hebrew. nakar. See note on Pro 2:16; Pro 5:10.

Fuente: Companion Bible Notes, Appendices and Graphics

Pro 27:2

“Let another man praise thee, and not thine own mouth; A stranger, and not thine own lips.”

A brief translation is: “Never praise yourself; let other people do it”! It would be difficult to compress more wisdom into fewer words.

Pro 27:2. An old German proverb: Self-brag stinks. How much better it sounded for the elders of the Jews, when entreating Jesus to come heal the centurions servant to say, He is worthy that thou shouldest do this for him (Luk 7:4), than for the man himself to have said, I am worthy that thou shouldest do this for me. There is that element of society that seems to think, If I dont toot my own horn, it wont get tooted. We reply in the words of Clarke (Self praise is no commendation). Jesus recognized the general truthfulness of this statement when He said, If I bear witness of myself, (that is, if I am the only one saying good things about myself), my witness is not true (Joh 5:32). Remember, too, that Pro 25:27 frowned upon mens searching out their own glory.

Fuente: Old and New Testaments Restoration Commentary

Pro 25:27, 2Co 10:12, 2Co 10:18, 2Co 12:11

Reciprocal: 1Sa 15:13 – I have performed 2Sa 15:4 – I would do 2Ki 10:16 – Come with me Pro 20:6 – proclaim Pro 25:6 – Put not forth thyself Joh 5:31 – General 2Co 5:12 – we 2Co 11:30 – must

Fuente: The Treasury of Scripture Knowledge

Pro 27:2. Let another man praise thee, and not thine own mouth Except it be really necessary, either for thy own just vindication, or for the honour of God, or for the edification of others, in which cases this hath been allowed and practised by wise and virtuous men, as particularly by St. Paul, 2Co 11:12.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

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