Exegetical and Hermeneutical Commentary of Proverbs 27:5
Open rebuke [is] better than secret love.
5. secret ] Better, with R.V., that is hidden; i.e. that does not manifest itself in rebuke, when it is needed.
Maurer quotes aptly from Seneca, Ep. 25, and Plautus Trinum. Acts 1. Sc. ii., 57; and also from Cicero, Ll. 25: “Ut igitur et monere et moneri proprium est ver amiciti, et alteram libere facere, non aspere, alterum patienter accipere, non repugnanter; sic habendum est, nullam in amicitiis pestem esse majorem, quam adulationem, blanditiam, assentationem.”
Fuente: The Cambridge Bible for Schools and Colleges
Secret love – Better, love that is hidden; i. e., love which never shows itself in this one way of rebuking faults. Rebuke, whether from friend or foe, is better than such love.
Fuente: Albert Barnes’ Notes on the Bible
Pro 27:5-6
Open rebuke is better than secret love.
Charitable reproof
Self-love is so natural to us, that as it makes us apt to flatter ourselves on all occasions, so it inclines us to accept too easily of the flatteries of all others. Our unwillingness to know our own faults, or to be humbled under the sense of them, makes us uneasy when any venture on the most charitable, but often the most unacceptable, act of friendship, the telling us of our faults. But so long as we have faults it is very fit that we be made acquainted with them. And since we are too much blinded in our own favour, it is a great happiness to fall Into the hands of such friends as will not spare us. No man can perform this act of friendship without some force put upon himself. Few love to touch a tender part, or to grieve a person who is dear to them. Friends see faults while they are yet secret, before they break out into open observation; so by the kind severity of their rebukes, they save from the shame which the discoveries that envy will soon make may bring. Friendship that carries a man to rebuke another plainly and roundly is better than secret love, or silent, indulgent, blind love. Such reproofs may be as wounds, and give a very painful uneasiness; but even that will be medicinal. The first and necessary rule in managing our reproofs is, that no man should offer to reprove another, who is eminently and notoriously faulty himself. Another is, reprove in such a manner that it may appear we are their friends whom we reprove, and that we correct them for their own good. So much depends on the temper in which reproof is given. The most comprehensive rule is to order our reproofs with discretion and prudence. The things of which we find fault should be things of importance. Junior and inferior persons should not usually reprove their elders and superiors. And a wise and prudent time should be chosen. Take care that it is not a mere finding fault upon some general and popular notions. Illustrate such things as lewd conversation, swearing, etc. (Bp. Gilbert.)
False love
The contrast is not between open reproof and love that is not real, but only affected, and assuming the garb and manner of what is real, flatters and imposes upon its object. This could not, with propriety, be called secret love. It is professed love hiding enmity or indifference. Secret love is love which is indeed real, but which fails to speak out faithfully when it ought–when the good of its object calls for such fidelity; which shrinks from doing so because it is unwilling to inflict present pain; which thus connives at existing evils–silently allowing them to pass when they are such as ought to be noticed and reprehended. This is a false love, which really injures its object. (R. Wardlaw, D.D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 5. Open rebuke is better than secret love.] Plutarch gives an account of a man who, aiming a blow at his enemy’s life, cut open an imposthume, which by a salutary discharge saved his life, that was sinking under a disease for which a remedy could not be found. Partial friendship covers faults; envy, malice, and revenge, will exhibit, heighten, and even multiply them. The former conceals us from ourselves; the latter shows us the worst part of our character. Thus we are taught the necessity of amendment and correction. In this sense open rebuke is better than secret love. Yet it is a rough medicine, and none can desire it. But the genuine open-hearted friend may be intended, who tells you your faults freely but conceals them from all others; hence the sixth verse: “Faithful are the wounds of a friend.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Open rebuke, Heb. which is manifested or discovered, either,
1. Publicly and before others, when it is needful; in which case, though it put a man to some shame, yet it doth him good. Or,
2. Privately, and to the offenders time, a plain and downright reproof.
Better; more desirable and beneficial.
Secret love; which lies hid in the heart, and doth not show itself by friendly actions, and particularly by free and faithful reproof, which is a principal end and benefit of friendship.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5, 6. secret lovenotmanifested in acts is useless; and even, if its exhibition by rebukeswounds us, such love is preferable to the frequent (compare Margin),and hence deceitful, kisses of an enemy.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Open rebuke [is] better than secret love. This is to be understood, not of rebuke publicly given; though Aben Ezra thinks public reproof is meant, which, arising from love, is better than that which is done in secret, though in love, as being more effectual; for rebuke among friends should be given privately, according to our Lord’s direction, Mt 18:15; but it signifies reproof given faithfully and plainly, with openness of heart, and without mincing the matter, and palliating the offence; but speaking out freely, and faithfully laying before a person the evil of his sin, in all the circumstances of it, as the Apostle Paul did to Peter, when he withstood him to the face, because he was to be blamed, Ga 2:11. Now such kind of reproof is better than such love to a person as will not suffer him to tell him of his faults, for fear of grieving him, or losing his friendship; or than such love as does not show itself in deeds, and particularly in faithful reproofs; for so to act is to hate a person, and suffer sin to be upon him, Le 19:17.
Fuente: John Gill’s Exposition of the Entire Bible
The third pair of proverbs passes over from this special love between husband and wife to that subsisting between friends:
5 Better is open accusation
Than secret love.
An integral distich; mee has Munach, and instead of the second Metheg Tarcha, after Thorath Emeth, p. 11. Zckler, with Hitzig, incorrectly: better than love which, from false indulgence, keeps concealed from his neighbour his faults, when he ought to tell him of them. That would require the phrase , not . Dchsel, in order to accommodate the text to this meaning, remarks: concealed censure is concealed love; but it is much rather the neglected duty of love – love without mutual discipline is weak, faint-hearted, and, if it is not too blind to remark in a friend what is worthy of blame, is altogether too forbearing, and essentially without conscience; but it is not “hidden and concealed love.” The meaning of the proverb is different: it is better to be courageously and sternly corrected – on account of some fault committed – by any one, whether he be a foe or a friend, than to be the object of a love which may exist indeed in the heart, but which fails to make itself manifest in outward act. There are men who continually assure us of the reality and depth of their friendship; but when it is necessary for them to prove their love to be self-denying and generous, they are like a torrent which is dry when one expects to drink water from it (Job 6:15). Such “secret” love, or, since the word is not , but , love confined to the heart alone, is like a fire which, when it burns secretly, neither lightens nor warms; and before such a friend, any one who frankly and freely tells the truth has by far the preference, for although he may pain us, yet he does us good; while the former deceives us, for he leaves us in the lurch when it is necessary to love us, not merely in word and with the tongue, but in deed and in truth (1Jo 3:18). Rightly Fleischer: Praestat correptio aperta amicitiae tectae , i.e., nulla re probatae .
Fuente: Keil & Delitzsch Commentary on the Old Testament
5 Open rebuke is better than secret love. 6 Faithful are the wounds of a friend; but the kisses of an enemy are deceitful.
Note, 1. It is good for us to be reproved, and told of our faults, by our friends. If true love in the heart has but zeal and courage enough to show itself in dealing plainly with our friends, and reproving them for what they say and do amiss, this is really better, not only than secret hatred (as Lev. xix. 17), but than secret love, that love to our neighbours which does not show itself in this good fruit, which compliments them in their sins, to the prejudice of their souls. Faithful are the reproofs of a friend, though for the present they are painful as wounds. It is a sign that our friends are faithful indeed if, in love to our souls, they will not suffer sin upon us, nor let us alone in it. The physician’s care is to cure the patient’s disease, not to please his palate. 2. It is dangerous to be caressed and flattered by an enemy, whose kisses are deceitful We can take no pleasure in them because we can put no confidence in them (Joab’s kiss and Judas’s were deceitful), and therefore we have need to stand upon our guard, that we be not deluded by them; they are to be deprecated. Some read it: The Lord deliver us from an enemy’s kisses, from lying lips, and from a deceitful tongue.
Fuente: Matthew Henry’s Whole Bible Commentary
Frankness or Silence
Verse 5 affirms that an open rebuke, when correction is needed, is better than love that remains silent, Pro 28:23; Gal 2:14.
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
(5) Secret lovei.e., that never discloses itself in acts of kindness, not even in open rebuke when such is needed.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. Open rebuke Whether it comes from friend or foe, is, like any other chastening, “not joyous, but grievous;” nevertheless, afterward it yieldeth, at least in good men, “the peaceable fruits of righteousness.”
Secret love Love kept concealed, silent, inactive, is fruitless for good. It may refer to that love which, from false considerations, does not name one’s faults. Not “speaking the truth in love.” Eph 4:15.
Fuente: Whedon’s Commentary on the Old and New Testaments
Pro 27:5. Open rebuke is better than secret love He who takes an ingenuous liberty to tell others of their faults, and rebuke them freely when need requires to their face, is a more valuable friend, though perhaps he may please less, than he who has more of the passion of love in his heart, but makes it not known by such good effects. The parable, says my Lord Bacon, reprehends the soft nature of such friends as will not use the privilege which friendship gives them, in admonishing their friends with freedom and confidence, as well of their errors as of their danger. See Adv. of Learn. book 8: chap. 2 and Plutarch’s Treatise on the method of profiting by our enemies.
Fuente: Commentary on the Holy Bible by Thomas Coke
Pro 27:5 Open rebuke [is] better than secret love.
Ver. 5. Open rebuke is better than secret love. ] For, after the nature of pills, rebuke, though it be not toothsome, yet it is wholesome, and a sure sign of a faithful friend, if rightly managed. See my Common Place of Admonition. Secret love, that either seeth nothing amiss in a friend, or dare not say so, is little worth in comparison. “Thou shalt not hate thy brother in thy heart,” but, as an argument of thy love, “thou shalt reprove him,” plainly, but wisely, “and not suffer sin upon him,” Lev 19:17 much less further it, and be his broker or pander in it, as Hirah the Adullamite was to his friend Judah, and Jonadab to his cousin Amnon. 2Sa 13:5
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Pro 27:5
Pro 27:5
“Better is open rebuke Than love that is hidden.”
The love that is here made inferior to open rebuke is that, which in the presence of a situation that requires rebuke, “Manifests itself by no rebuking word, and is therefore morally useless. A slight change in the text would give, “a love that conceals,” “That does not tell the friend his faults. Toy suggested that emendation. James Moffatt rendered it thus: “Better a frank word of reproof than a love that will not speak.
Pro 27:5. Christ said, As many as I love, I rebuke and chasten (Rev 3:19). Pro 13:24 says, He that spareth his rod hateth his son (no matter how much pretension of love he may claim); But he that loveth him chasteneth him betimes. It is in such a consideration that our verse exalts the love that rebukes over the love that does not. Thus gospel preachers and godly people who rebuke people for their sins really and truly love people more (and what they do is better) than their pretended friends who say nothing about their sins and let them die and be lost.
Fuente: Old and New Testaments Restoration Commentary
Pro 28:23, Lev 19:17, Mat 18:15, Gal 2:14, 1Ti 5:20
Reciprocal: Gen 20:16 – thy Gen 21:25 – reproved Neh 5:7 – I rebuked Psa 141:5 – the righteous Pro 25:12 – a wise Zec 13:6 – I was Luk 17:3 – rebuke 1Co 11:17 – I praise 2Co 2:4 – out Tit 1:13 – rebuke
Fuente: The Treasury of Scripture Knowledge
Pro 27:5-6. Open rebuke is better than secret love He that takes an ingenuous liberty to tell others of their faults, and rebukes them freely, when need requires, to their face, is a better friend, a more valuable, though, perhaps, he may please less, than he who hath more of the passion of love in his heart, but makes it not known by such good effects. The parable, says Lord Bacon, reprehends the soft nature of such friends as will not use the privilege which friendship gives them, in admonishing their friends with freedom and confidence, as well of their errors as of their danger. See Dodd. Faithful are the wounds The sharpest reproofs; of a friend They proceed from an upright, loving, and faithful heart, and really promote the good of the person reproved; but the kisses All the fair speeches and outward professions of friendship; of an enemy are deceitful Hebrew, , are to be deprecated, are perfidious and pernicious, and therefore are such things as one may properly pray to God to be delivered from.