6<\/strong>. deceitful<\/em> ] This rendering follows the fraudulenta<\/em> of the Vulgate; whereas earnest<\/em> (A.V. marg.) may be due to the of the LXX. The alternative rendering of A.V. marg., frequent<\/em>, or, as it is happily given in R.V., profuse<\/strong>, is to be preferred. He overdoes his part.<\/p>\n Deceitful – <\/B>Better, abundant. Very lavish is the enemy of the kisses that cover perfidy, but lavish of them only. His courtesy goes no deeper.<\/P> <\/p>\n Pro 27:6<\/span><\/p>\n Faithful are the wounds of a friend; but the kisses of an enemy are deceitful.<\/em><\/p>\n<\/p>\n Gods friendship and Satans enmity<\/strong><\/p>\n True friends are scarce. The old cynic who went about in broad daylight with a lighted lantern in search of a man would have had like difficulty in finding a true friend. True friendship often assumes a rough garb; enmity may clothe itself in the stolen dress of love. Men like flattery better than the rebuke of the faithful friend. The truth-speaker often inflicts pain.<\/p>\n Faithful are the wounds; <\/B>they proceed from an upright, and truly loving, and faithful soul, and really promote the good of the person reproved. The wounds<\/I>; the sharpest reproofs, which for the present wound his spirit and reputation. <\/P> The kisses; <\/B>all the fair speeches and outward professions of friendship. <\/P> Are deceitful; <\/B>or, are to be deprecated<\/I>; are perfidious and pernicious, and such things as one may pray to God to be delivered from them. Or, are forced<\/I>, like things which are procured with great difficulty, and many entreaties. <\/P> <\/p>\n Faithful [are] the wounds of a friend<\/strong>,…. That is, friendly reproofs; which, though they may be severe, at least thought so, and may grieve and wound, and cause pain and uneasiness for the present, yet, proceeding from a spirit of love, faithfulness, and integrity, and designed for the good of the person reproved, ought to be kindly received; see Ps 141:5<\/span>;<\/p>\n but the kisses of an enemy [are] deceitful<\/strong>; flow from a deceitful heart, and not to be confided in, as the kisses of Joab and Judas. It may be rather rendered, “are to be deprecated” y; prayed against, as real evils, hurtful and pernicious; and so the Targum renders it, “are evil”. Good is the advice of Isocrates z,<\/p>\n “reckon them faithful, not who praise everything thou sayest or doest, but those that reprove what is amiss.”<\/p>\n y “deprecanda”, Junius & Tremillius, Piscator, Cocceius, Amama. z Ad Nicoclem, p. 38.<\/p>\n 6 Faithful are the wounds of a friend,<\/p>\n And overloaded [plentiful] the kisses of an enemy.<\/p>\n The contrast to , true, i.e.<\/em>, honourable and good (with the transference of the character of the person to his act), would be fraudulenta <\/em> (Jerome), or , i.e.<\/em>, false (Ralbag); Ewald seeks this idea from , to stumble, make a false step;<\/p>\n (Note: Thus also Schultens in the Animadversiones<\/em>, which later he fancied was derived from , nidor <\/em>, from the meaning nidorosa <\/em>, and thence virulenta <\/em>.)<\/p>\n Hitzig, from = (Arab.) dadhr , whence dadhir , perfidus <\/em>, to gain from; but (1) the comparison does not lie near, since usually the Arab. t corresponds to the Heb. , and the Arab. d to the Heb. ; (2) the Heb. has already three meanings, and it is not advisable to load it with yet another meaning assumed for this passage, and elsewhere not found. The three meanings are the following: (a) to smoke, Aram. , whence , vapour, Eze 8:11<\/span>, according to which the Venet<\/em>., with Kimchi’s and Parchon’s Lex<\/em>., translates: the kisses of an enemy , i.e.<\/em>, are fog; (b) to sacrifice, to worship, Arab. atar ; according to which Aquila: (as, with Grabe, it is probably to be read for of the lxx); and agreeably to the Niph<\/em>., but too artificially, Arama: obtained by entreaties = constrained; (c) to heap up, whence Hiph<\/em>. , Eze 35:13<\/span>, cf. Jer 33:6<\/span>, according to which Rashi, Meri, Gesenius, Fleischer, Bertheau, and most explain, cogn. with , whose Aram. form is , for is properly a heap of goods or treasures.<\/p>\n (Note: Vid<\/em>., regarding this word, Schlottmann in Deutsch.-Morgenl. Zeitschrift<\/em>, xxiv. 665, 668.)<\/p>\n This third meaning gives to the kisses of an enemy a natural adjective: they are too abundant, so much the more plentiful to veil over the hatred, like the kisses by means of which Judas betrayed his Lord, not merely denoted by , but by , Mat 26:49<\/span>. This, then, is the contrast, that the strokes inflicted by one who truly loves us, although they tear into our flesh ( , from , to split, to tear open), yet are faithful (cf. Psa 141:5<\/span>); on the contrary, the enemy covers over with kisses him to whom he wishes all evil. Thus also forms an indirect contrast to .<\/p>\n Friend or Enemy<\/strong><\/p>\n Verse 6 suggests that a timely rebuke though it wounds is the act of a true friend; but an enemy will deceive with pretended affection and approval, Pro 20:30<\/span>; Psa 141:5<\/span>; Pro 29:5<\/span>.<\/p>\n (6) Faithful are the wounds of a friend<\/strong>i.e., <\/em>the open rebuke <\/em>of the previous verse, the smiting and reproof of Psa. 142:5<\/span>.<\/p>\n The kisses of an enemy are deceitful.<\/strong>Rather, plentiful, <\/em>showered upon one, but all meaningless.<\/p>\n 6<\/strong>. <\/strong> The wounds <\/strong> Cutting rebukes from faithful friends are, from the nature of the case, few. They are never given except when necessity demands them. On the contrary, the honied compliments of a deceitful enemy have no similar restriction, and are multiplied for the purpose of covering up enmity and more effectually carrying out evil purposes. <\/p>\n Deceitful <\/strong> The critics generally prefer plentiful, profuse, <\/em> or multiplied. <\/em> See Eze 35:13<\/span>. The antithesis, as is often the case, lies between things implied and readily supplied by the mind. Zockler and others however give the sense “deceitful,” following the Vulgate fraudulentia. <\/em> Compare Pro 26:23<\/span>; Psa 141:5<\/span>.<\/p>\n Pro 27:6<\/strong><\/span> Faithful are the wounds of a friend; but the kisses of an enemy are deceitful.<\/p>\n Pro 27:6<\/span><\/strong> “but the kisses of an enemy are deceitful” – <\/strong> Illustration: <\/p>\n Luk 22:48<\/span><\/em><\/strong>, “But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?”<\/p>\n Pro 27:6<\/strong><\/span> <\/strong> Comments –<\/em><\/strong> In Mat 7:1-6<\/span> Jesus teaches us about judging our neighbour. We are to avoid being critical of our neighbour (Pro 7:1-4<\/span>). Instead, we are to live a lifestyle of godliness so that we can speak words of wisdom and advice into the lives of others (Pro 7:5<\/span>). If they reject what we have to offer, we are not to push Christian teachings into their face, lest they become offended at God’s Word and further bring judgment upon themselves (Pro 7:6<\/span>). Rather, we are to discern their hearts and help those who will accept our ministry (Pro 7:6<\/span>). This is why Paul wrote to the church at Corinth and told them that he that is spiritual is to judge (or discern) all things while not being found guilty of sin and judged by others (1Co 2:15<\/span>). That is, we are supposed to live a godly lifestyle without sin by being mature enough to be able to discern between good and evil in our lives as well as those around us.<\/p>\n 1Co 2:15<\/span>, “But he that is spiritual judgeth all things, yet he himself is judged of no man.”<\/p>\n Solomon made a similar statement in Pro 9:8<\/span>, “Reprove not a scorner, lest he hate thee: rebuke a wise man, and he will love thee.” We are to correct those who are in error. If they are rebellious, the burden to correct them is not upon us. However, we are to have enough discernment to recognize when someone is receptive to correction, and offer such in a spirit of love. Solomon as well said, “Faithful are the wounds of a friend; but the kisses of an enemy are deceitful.” (Pro 27:6<\/span>) If we speak the truth in love when correcting others, we may initially wound someone’s heart, but such wounds in the lives of the humble will quickly heal.<\/p>\n Pro 27:7<\/strong><\/span> The full soul loatheth an honeycomb; but to the hungry soul every bitter thing is sweet.<\/p>\n Pro 27:7<\/span><\/strong> Comments – <\/em><\/strong> In Psa 19:10<\/span>; Psa 119:103<\/span>, God’s Word is likened to honey. A man who is satisfied and full of this world’s goods is a man who loathes God’s Words and the things of God. However, to a man who is seeking fellowship with God, even the bitter things of the Christian live, such as persecutions and even the chastisement of our heavenly Father, are sweeter than the pleasures of this world’s goods.<\/p>\n Psa 19:10<\/span>, “More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb.”<\/p>\n Psa 119:103<\/span>, “How sweet are thy words unto my taste! yea, sweeter than honey to my mouth!”<\/p>\n When we learned to walk in the path that Jesus has called us, we find of peace, fullness and abundance. This is a path that drops fatness.<\/p>\n Psa 65:11<\/span>, “Thou crownest the year with thy goodness; and thy paths drop fatness.”<\/p>\n However, mixed within these manifold blessings is a life of self-discipline that crucifies the flesh, as well as unpleasant experiences, such as persecutions and suffering for the name of Jesus. But this does not means that these experiences are leanness to our soul, for the Scriptures declare that to a hungry soul, even the bitter things in life are sweet Pro 27:7<\/span>).<\/p>\n This means that when we continue to follow Jesus in the difficult times, He has a way of bringing us through such bitter experiences within an inner peace and joy that passes understanding, for this inner joy is s divine joy placed there by God, a joy that does not precede from the flesh, but from the spirit of man. Thus, does our walk with Jesus drop fatness at all times, both in the easy times and in the difficult times.<\/p>\n Pro 27:8<\/strong><\/span> As a bird that wandereth from her nest, so is a man that wandereth from his place. <\/p>\n Pro 27:8<\/strong><\/span><\/strong> <\/strong> Comments – <\/em><\/strong> In the realm of nature, a bird’s nest is a place of rest (Luk 9:58<\/span>), of refuge, and of reproduction, which a bird needs in order to fulfill its designed destiny in nature. The concept of a wandering bird describes a creature without rest, refuge and reproduction, a situation that foreshadows the death of any creature in nature. There are species of birds that fly and nest in flocks for protection against predators. Their sheer numbers decrease the likelihood of one individual’s capture out of a vast multitude, and that one nest of hatchlings will survive although some are eaten. Such animals that live in large social groups become disoriented when alone, and wander, as Pro 27:8<\/span> describes.<\/p>\n Luk 9:58<\/span>, “And Jesus said unto him, Foxes have holes, and birds of the air have nests; but the Son of man hath not where to lay his head.”<\/p>\n My family and I went on a safari to Lake Mburo, Uganda. We sent out on the lake and a game warden showed us some large bird nests in trees by the lake, with monkeys climbing the trees trying to gain access to the bird eggs. He explained that the hammerkop, a small stork of the East African wetlands, builds an enormously large nest of twigs and branches in a tree over hanging the water to protect itself from larger predators. It also makes the entrance to this next at the bottom of the large nest, so that the monkeys who climb the same tree and branches cannot enter the nest. <\/p>\n When a man is walking in the path of wisdom, in the plan of God for his life, he has entered into a place of rest. When a man wanders outside this path, he no longer has rest, but becomes lost in despair. He encounters continuous problems in life.<\/p>\n Pro 27:6 Faithful [are] the wounds of a friend; but the kisses of an enemy [are] deceitful.<\/p>\n Ver. 6. Faithful are the wounds of a friend.<\/strong> ] And are therefore to be prayed for; “but the kisses of an enemy are deceitful,” or to be detested, and therefore prayed against: so some read the words, and make the opposition. See this done by David. Psa 141:5 Knocks from “a righteous man” he would take for “kindnesses”; but the precious oils of the wicked – answerable to their kisses here – he would cry out of, as the “breaking of his head”; for so Mercer, Ainsworth, and others read that text, and the Septuagint accordeth, saying, Let not the oil of the sinner supple my head; by oil meaning flattering words, as Psa 55:21<\/span> . Reproofs and corrections, though sharp and unpleasant, yet if looked upon as issuing from that love that lies hid in the heart, they are faithful – that is, fair and pleasant, as the Chaldee interprets it. <\/p>\n <\/p>\n But the kisses of an enemy are deceitful,<\/strong> ] i.e., <\/em> His glossing and closing with us for a further mischief; such as were the kisses of Joab, Judas, Absalom, and Ahithophel are not to be fancied, but deprecated and detested. See Trapp on “<\/em> Pro 26:23 “<\/em> Theophrastus a<\/em> hath in his character drawn out these kissing cut-throats, who can be affable to their enemies, and disguise their hatred in commendation, while they privately lay their snares: men Italianated, that can salute with mortal embracements, and clasp you in those arms which they mean to imbrue in your dearest blood. These treacherous kissers are of kin to that mad Haeket, hanged in Queen Elizabeth’s days, who bit off his honest schoolmaster’s nose as he embraced him, under colour of renewing their love, and ate it down before the poor man’s face. b<\/em> So, and no better, are the kisses, that is, the fawnings and flatteries, of perfidious persons. <\/p>\n<\/p>\n a<\/em> Cap. . <\/p>\n b<\/em> Camden’s Elizabeth,<\/em> Anno 1592.<\/p>\n Faithful, &c. Illustrations: Nehemiah (Neh 5:7-13. Compare Neh 6:2); Jehu (2Ch 19:2-11). <\/p>\n deceitful. Hebrew. ‘athar = effusive (i.e. abundant) and empty (as vapour). See note on Pro 11:18. Compare Mat 26:49. <\/p>\n Pro 27:6<\/p>\n Pro 27:6<\/p>\n “Faithful are the wounds of a friend; But the kisses of an enemy are profuse.”<\/p>\n “Wounds from a friend are honest, but an enemy’s kisses are false.<\/p>\n Pro 27:6. Therefore, this verse exalts the same love that administers correction over the deceitful kisses of an enemy. Judass kiss didnt fool Jesus, but people have been fooled by the nice treatment of people who really didnt love them like the person who corrected them. Time will sometimes open peoples eyes as to who were their true friends: He that rebuketh a man shall afterward find more favor than he that flattereth with the tongue (Pro 28:23). Notice the triple contrast in this verse: faithful vs. deceitful; wounds vs. kisses; and friend vs. enemy.<\/p>\n the wounds: 2Sa 12:7-15, Job 5:17, Job 5:18, Psa 141:5, Heb 12:10, Rev 3:19 <\/p>\n the kisses: Pro 10:18, Pro 26:23-26, 2Sa 20:9, 2Sa 20:10, Mat 26:48-50 <\/p>\n deceitful: or, earnest, or, frequent <\/p>\n Reciprocal: Lev 19:17 – rebuke Pro 25:12 – a wise Pro 28:23 – General Ecc 7:5 – better Zec 13:6 – I was Mat 26:49 – kissed him Mar 14:44 – Whomsoever Luk 22:48 – betrayest 2Co 2:4 – out Gal 2:14 – I said<\/p>\n 27:6 Faithful [are] the wounds of a friend; but the kisses of an enemy [are] {c} deceitful.<\/p>\n (c) They are flattering and seem friendly.<\/p>\n Faithful [are] the wounds of a friend; but the kisses of an enemy [are] deceitful. 6. deceitful ] This rendering follows the fraudulenta of the Vulgate; whereas earnest (A.V. marg.) may be due to the of the LXX. The alternative rendering of A.V. marg., frequent, or, as it is happily given in R.V., profuse, is … Continue reading “Exegetical and Hermeneutical Commentary of Proverbs 27:6”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-17186","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/17186","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=17186"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/17186\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=17186"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=17186"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=17186"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>Gods friendship ever brings sorrow with it. Out of the depths of His loving heart, God summonses the prodigal sinner to return. If he returns he <\/strong>must expect a weary journey. It is a toilsome path, that rugged one of repentance.<\/p>\n
II. <\/strong>Satans enmity is often disguised by means of deceitful offers of joy. An enemy, he deals in pretences of love, and deceives with a kiss. When Satan tempted Christ, he came as it were with kisses–that is, with bribes. Is it not ever so? Sin wears the garb of friendship without its reality, and men are slaves to appearances. The truly wise man best shows his wisdom by detecting the embraces of an enemy, the false promise, the lying lips. (Homilist<\/em>.)<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Everett’s Study Notes on the Holy Scriptures<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"