Proverbs · Chapter 25

V. 1. These-Which are contained in this and the following chapters. The men-Certain persons appointed by Hezekiah for that work. Many of them are political precepts, and such as in a special manner concerned Hezekiah, and other princes, for the conduct of their house and kingdom. Copied-Out of the historical records which were then extant.

Verse 1. These are also proverbs of Solomon] In my old MS. Bible, this verse concludes the preceding chapter. It seems that the remaining part of this book contains proverbs which had been collected by the order of King Hezekiah, and were added to the preceding book as a sort of supplement, having been collected from traditionary sayings of Solomon. And as the men of Hezekiah may mean Isaiah, Shebna, and other inspired men, who lived in that time, we may consider them as of equal authority with the rest, else such men could not have united them to the sacred book. The chronological notes in the margin of this and the five following chapters denote the time when the proverbs contained in them were collected together in the reign of Hezekiah, about two hundred and seventy years after the death of Solomon.

Verse 1. These — Which are contained in this and the following chapters; are also the proverbs of Solomon — Lessons on piety and virtue, sententiously delivered by Solomon, and collected out of his works by some of the servants of that good king, Hezekiah; who, setting himself with all his heart to reform the people of Judah, among other things which he did for that purpose, and wherein God blessed his endeavours, (2 Chronicles 31:21,) caused these proverbs to be transcribed out of the ancient records, for their fuller instruction.

Verse 1. These are also proverbs of Solomon, which the men of Hezekiah copied out. Solomon wrote three thousand proverbs, and a thousand and five songs. 1 Kings 4:32. The supplement to the book, or third part commences here. The men or ministers of king Hezekiah were Eliakim, Shebna, and Joah, 2 Kings 18:26: also Isaiah, maternal grandson of king Amaziah. Isaiah 1:1.

1. These are also proverbs of Solomon, which the men of Hezekiah king of Judah copied out — This is the title of this section. The Geneva Bible reads: “These are also PARABLES of Solomon which the men of Hezekiah copied out.”

V. 2. The glory-It is agreeable to the nature of God; it is a testimony of his infinite wisdom, and of his absolute power and sovereignty. To conceal-To keep his counsels, and the reasons of his actions in his own breast. Search out-To communicate their counsels to others, that so they may search and find out the right way.

Verse 2. It is the glory of God to conceal a thing] This has been understood as referring to the revelation of God’s will in his word, where there are many things concealed in parables, allegories, metaphors, similitudes, &c. And it is becoming the majesty of God so to publish his will, that it must be seriously studied to be understood, in order that the truth may be more prized when it is discovered. And if it be God’s glory thus partially to conceal his purposes, it is the glory of a king to search and examine this word, that he may understand how by Him kings reign and princes decree judgment. Prophecies are partially concealed; and we cannot fully know their meaning till their accomplishment; and then the glory of God’s wisdom and providence will be more particularly evident, when we see the event correspond so particularly and exactly with the prediction. I know not, however, that there are not matters in the Book of God that will not be fully opened till mortality is swallowed up of life. For here we see through a glass darkly; but there, face to face: here we know in part; but there we shall know as we also are known. On this subject I cannot withhold an extract of a letter sent to myself, by a royal and learned personage.*

* His Royal Highness the Duke of Sussex.

“As far as I have presumed to dive into and occupy myself with the sacred volumes, I feel satisfied of their Divine origin and truth. And I am satisfied, likewise, that they contain more matter than any one, and myself in particular, can ever aspire fully to understand. This belief, however, ought in nowise to slacken our diligence, or damp our ardour, in attempting a constant pursuit after the attainment of knowledge and truth; as we may flatter ourselves, although unable to reach the gate, we are still approaching nearer to its portals, which of itself is a great blessing.” This sentiment will be approved by every pious and enlightened mind.

Verse 2. It is the glory of God to conceal a thing — It is agreeable to the nature of God, and highly conducing to his honour, as being a testimony of his infinite wisdom and knowledge, of his absolute power and sovereignty, and of his other incomprehensible perfections, to keep his counsels, and the reasons of his actions, in his own breast; which he does not need to impart to any other being for his advice and assistance; since he is self-sufficient, both for the contrivance and execution of whatsoever pleases him, and accountable to none for any of his matters; but the honour of kings, &c. — But kings must not affect to be like God in this respect: because they are but creatures, and therefore ignorant and insufficient, and accountable to a higher authority; to search out a matter — In the conduct of their great affairs they must not lean to their own understandings, nor be wedded to their own wills, but must communicate their counsels to others, that so they may search and find out the true and right way, and be ready to give a satisfactory account of the justice and reasonableness of all their administrations, as occasion shall require.

2. Glory of God to conceal — “The counsels, designs, and operations of God are (often) inscrutable, (Deuteronomy 29:29; Romans 11:33, 34,) and man can only adore with reverent humility that which is above his reach. It, therefore, redounds to the glory of God that his ways are inscrutable, and, as it were, concealed; but it is honourable for kings to search out vice in order to punish it, virtue in order to reward it, and truth in order to promulgate it.” — Holden. Compare Isaiah 45:15. Kings and those in authority should never, in the important matters of their trust, proceed without full and sufficient inquiry.

V. 3. The heart-Though wise kings will search out other men, yet their inward thoughts and purposes are hardly discoverable.

Verse 3. The heaven for height] The simple meaning of this is, the reasons of state, in reference to many acts of the executive government, can no more be fathomed by the common people, than the height of the heavens and the depth of the earth.

Verse 3. The heaven for height, &c. — As no man upon earth can exactly discover the height of heaven, or the depth of earth, or discern what is contained in them; so, the heart of kings is unsearchable — Though wise kings will search out other men and things, yet their inward thoughts and purposes are hardly to be discovered, not only because every man’s heart lies out of the sight of others, but because it is the practice of kings industriously to conceal their intentions.

Ver. 3. The heart of kings is unsearchable. The actions of princes are like great rivers; all men see their course, but few know their origin.

3. Heart of kings is unsearchable — It is one thing for kings to examine into matters carefully before deciding upon them, and another to keep the secrets of their own aims and plans. It is usually impossible for common minds to penetrate the secrets of State, or understand the comprehensive designs and plans of astute rulers. A private soldier ordinarily knows very little of the plan of a campaign or of a battle. A private citizen frequently knows as little of the strategy of his rulers. The allusion is, of course, to Oriental and despotic monarchs. But the proverb is pertinent, also, under other forms of government.

V. 4. Take away-Then, and not ‘till then it is fit for that use.

Verse 4. Take away the dross from the silver] You cannot have a pure silver vessel till you have purified the silver; and no nation can have a king a public blessing till the wicked-all bad counsellors, wicked and interested ministers, and sycophants-are banished from the court and cabinet. When the wise and good only are the king’s ministers and advisers, then the throne will be established in righteousness, and his administration be a universal blessing.

Verses 4, 5. Take away the dross from the silver, &c. — When the dross is separated from the silver, and not before, it becomes so pliable, that the finer may cast or work it into what form he pleases; thus, take away the wicked from before the king — Remove from his court and counsels those who, by their wicked advices and practices, provoke God’s displeasure against him, blast his reputation, and alienate the hearts of his subjects from him, and his throne shall be established in righteousness — By such impartial execution of justice, his kingdom will be settled in peace, and his government become as durable as it will be beneficial.

4, 5. Take away the dross, etc. — Let wicked counsellors and companions be removed from the king, and their places filled with good men, and the government will be established by equity and justice. A good proverb this for kings, and all who are in authority. Compare Proverbs 16:12; 20:8; 29:14.

Verses 4, 5. Take away the dross from the silver, &c. — When the dross is separated from the silver, and not before, it becomes so pliable, that the finer may cast or work it into what form he pleases; thus, take away the wicked from before the king — Remove from his court and counsels those who, by their wicked advices and practices, provoke God’s displeasure against him, blast his reputation, and alienate the hearts of his subjects from him, and his throne shall be established in righteousness — By such impartial execution of justice, his kingdom will be settled in peace, and his government become as durable as it will be beneficial.

Ver. 5. Take away the wicked from before the king. The preseding words illustrate the sense. When the dross is removed to one side of the crucible, the vase in the mould is pure; so the counsel of good men are the brilliant emanations of wisdom and virtue. A wicked minister, acting from principles of pride, avarice, or vain glory, how great soever his talents may be, gives by example a daring countenance to vice, and often leads his sovereign into error. But, on the other hand, when a king has wise and devout ministers, the nation prospers; and when he banishes from his court those who are guilty of crimes, he gains the confidence of his people, and establishes his throne in righteousness. Then what confidence should we repose in God. Judgment and justice are the habitation of his throne.

4, 5. Take away the dross, etc. — Let wicked counsellors and companions be removed from the king, and their places filled with good men, and the government will be established by equity and justice. A good proverb this for kings, and all who are in authority. Compare Proverbs 16:12; 20:8; 29:14.

V. 6. Stand not-Do not affect frequent and familiar society with greater persons than thyself.

Verses 6, 7. Put not forth thyself in the presence of the king — Hebrew, rdhtt la, do not magnify, or glorify thyself, before the king; namely, by vaunting or vain-glorious speech, or behaviour; but, which is implied, conduct thyself in an humble and modest manner, which is most pleasing to kings, princes, and other superiors, and most becoming and safe for thee; and stand not in the place of great men — Do not affect frequent and familiar society with greater persons than thyself; much less intrude thyself into places where none but the great officers or nobles ought to come. For better is it — It is more for thy credit and comfort; that it be said unto thee — By some public officer, or by the king himself, Come up hither — To a higher place, to which, of thyself, thou didst not dare to presume to go; than that thou shouldest be put lower — Shouldest have a check given thee for thy forwardness; in the presence of the prince, &c. — Into whose presence thou hadst so boldly intruded thyself, and who, as before he observed thy impudence, so now he sees and suffers this public disgrace to be cast upon thee.

Ver. 6. Put not forth [ne magnificum, do not magnify] thyself in the presence of the king. Occasions will offer for the courtier to display his eloquence, and professional talents; then he may be called with spotless honour to fill a higher station, and ultimately to be high in office. But if otherwise, he may enjoy a cultivated mind in the more peaceful circles of society.

6, 7. Put not forth thyself — The meaning is, “Do not bear thyself proudly.” — Conant. Do not make a display. “Spread not thyself” (Miller) before the king, to attract his attention, nor intrude among those of high rank. It is better to be exalted to a place thou hast not sought, than to be degraded from one into which thou hast pushed thyself. A good proverb for aspirants after office, whether in Church or State. Comp. Luke 14:8-10; Matthew 23:12.

Verse 7. Come up hither] Our Lord refers to this, see Luke 14:8, and the notes there. Be humble; affect not high things; let those who are desperate climb dangerous precipices; keep thyself quiet, and thou shalt live at ease, and in peace. Hear the speech of a wise heathen on this subject:—

Quid fuit, ut tutas agitaret Dædalus alas;

Icarus immensas nomine signet aquas?

Nempe quod hic alte, dimissus ille volabat.

Nam pennas ambo nonne habuere suas?

Crede mihi; bene qui latuit, bene vixit; et infra

Fortunam debet quisque manere suam.

Vive sine invidia; mollesque inglorius annos

Exige: amicitias et tibi junge pares.

OVID, Trist. lib. iii., El. 4, ver. 21.

“Why was it that Dædalus winged his way safely, while Icarus his son fell, and gave name to the Icarian sea? Was it not because the son flew aloft, and the father skimmed the ground? For both were furnished with the same kind of wings. Take my word for it, that he who lives privately lives safely; and every one should live within his own income. Envy no man; pray for a quiet life, though it should not be dignified. Seek a friend, and associate with thy equals.”

Verses 6, 7. Put not forth thyself in the presence of the king — Hebrew, rdhtt la, do not magnify, or glorify thyself, before the king; namely, by vaunting or vain-glorious speech, or behaviour; but, which is implied, conduct thyself in an humble and modest manner, which is most pleasing to kings, princes, and other superiors, and most becoming and safe for thee; and stand not in the place of great men — Do not affect frequent and familiar society with greater persons than thyself; much less intrude thyself into places where none but the great officers or nobles ought to come. For better is it — It is more for thy credit and comfort; that it be said unto thee — By some public officer, or by the king himself, Come up hither — To a higher place, to which, of thyself, thou didst not dare to presume to go; than that thou shouldest be put lower — Shouldest have a check given thee for thy forwardness; in the presence of the prince, &c. — Into whose presence thou hadst so boldly intruded thyself, and who, as before he observed thy impudence, so now he sees and suffers this public disgrace to be cast upon thee.

Ver. 7. Come up hither. See on Luke 14:8.

6, 7. Put not forth thyself — The meaning is, “Do not bear thyself proudly.” — Conant. Do not make a display. “Spread not thyself” (Miller) before the king, to attract his attention, nor intrude among those of high rank. It is better to be exalted to a place thou hast not sought, than to be degraded from one into which thou hast pushed thyself. A good proverb for aspirants after office, whether in Church or State. Comp. Luke 14:8-10; Matthew 23:12.

Verse 8. Go not forth hastily to strive] brl lerib, to enter into a lawsuit. Keep from this pit of the bottomless deep, unless urged by the direst necessity.

Verses 8-10. Go not forth hastily to strive — To contend with thy neighbour judicially or otherwise; especially take some time to consider both whether thy cause be good, and whether it be important, as also how to manage it, before thou bring an action at law against him; reflect on the certainty of the expense and the uncertainty of the success, and how much care and vexation it will occasion; lest thou know not what to do, &c. — Lest, in the conclusion, thou wish the matter had not been begun, when he puts thee to open shame, by showing thou hast sued him wrongfully, or for a trifle. Debate thy cause with thy neighbour — If thou hast any quarrel with him, first try to compose it by private discourse with him. And discover not a secret — Any secret; to another — Let no heat of contention provoke thee to divulge any of his secret counsels committed to thy trust, or to reproach him with any of his secret faults, as is usual in law-suits and other contentions. Or the words may be rendered, Discover not the secret; namely, the secret difference between thee and him; let it be ended secretly between you, and not be imparted to any other. Lest he that heareth it put thee to shame — Reproach thee for thy gross violation of the laws of prudence, justice, charity, and friendship therein; and thy infamy turn not away — And that disgrace, which thou didst design against another, fall and be fastened upon thyself.

Ver. 8. Go not forth hastily to strive by a lawsuit with thy neighbour. When we receive a wrong, our passions, for awhile, are so tumultuous, as to hinder the sober exercise of the understanding. And the way to the chambers of justice is often through an ante-chamber crowded with thieves. We had better wait, and bring our neighbour by private conversation to reason and equity, or we had better sustain a loss, than expend twice the sum in seeking a doubtful redress.

8. Go not forth… to strive — Do not begin controversies, nor contend at law. Know not what to do — Or, lest thou do something in the end that is humiliating or vexatious. Some critics would read the passage, Lest it be said to thee, What wilt thou do? The teaching is: “It is dangerous to plunge into litigation;” and the experience of thousands of years, and ten thousands of men, confirm it.

V. 9. Debate-If thou hast any quarrel with him, first try to compose it by private discourse with him. Discover not-Let not heat of contention provoke thee to divulge any of his secrets committed to thy trust.

Verse 9. Debate thy cause with thy neighbour] Take the advice of friends. Let both sides attend to their counsels; but do not tell the secret of thy business to any. After squandering your money away upon lawyers, both they and the judge will at last leave it to be settled by twelve of your fellow citizens! O the folly of going to law! O the blindness of men, and the rapacity of unprincipled lawyers!

On this subject I cannot but give the following extract from Sir John Hawkins’s Life of Dr. Johnson, which he quotes from Mr. Selwin, of London: “A man who deliberates about going to law should have, 1. A good cause; 2. A good purse; 3. A good skilful attorney; 4. Good evidence; 5. Good able counsel; 6. A good upright judge; 7. A good intelligent jury; and with all these on his side, if he have not, 8. Good luck, it is odds but he miscarries in his suit.” O the glorious uncertainty of the law!

Verses 8-10. Go not forth hastily to strive — To contend with thy neighbour judicially or otherwise; especially take some time to consider both whether thy cause be good, and whether it be important, as also how to manage it, before thou bring an action at law against him; reflect on the certainty of the expense and the uncertainty of the success, and how much care and vexation it will occasion; lest thou know not what to do, &c. — Lest, in the conclusion, thou wish the matter had not been begun, when he puts thee to open shame, by showing thou hast sued him wrongfully, or for a trifle. Debate thy cause with thy neighbour — If thou hast any quarrel with him, first try to compose it by private discourse with him. And discover not a secret — Any secret; to another — Let no heat of contention provoke thee to divulge any of his secret counsels committed to thy trust, or to reproach him with any of his secret faults, as is usual in law-suits and other contentions. Or the words may be rendered, Discover not the secret; namely, the secret difference between thee and him; let it be ended secretly between you, and not be imparted to any other. Lest he that heareth it put thee to shame — Reproach thee for thy gross violation of the laws of prudence, justice, charity, and friendship therein; and thy infamy turn not away — And that disgrace, which thou didst design against another, fall and be fastened upon thyself.

Ver. 9. Debate thy cause with thy neighbour. This is far better than to involve thyself in shameful and expensive suits at law.

9, 10. Debate thy cause… neighbour — Reason with him — plead with him. Discover not a secret — Do not suffer any angry feeling against thy neighbour, growing out of a contest, to induce thee to take vengeance on him by causelessly revealing a secret to his injury. This would be dishonourable, and get thee a bad name. “Make no third person a party to difficulties that can be settled between thee and him.” — Conant. Comp. Matthew 18:15.

V. 10. Lest he-Reproach thee for thy gross violation of the laws of prudence, justice and friendship.

Verses 8-10. Go not forth hastily to strive — To contend with thy neighbour judicially or otherwise; especially take some time to consider both whether thy cause be good, and whether it be important, as also how to manage it, before thou bring an action at law against him; reflect on the certainty of the expense and the uncertainty of the success, and how much care and vexation it will occasion; lest thou know not what to do, &c. — Lest, in the conclusion, thou wish the matter had not been begun, when he puts thee to open shame, by showing thou hast sued him wrongfully, or for a trifle. Debate thy cause with thy neighbour — If thou hast any quarrel with him, first try to compose it by private discourse with him. And discover not a secret — Any secret; to another — Let no heat of contention provoke thee to divulge any of his secret counsels committed to thy trust, or to reproach him with any of his secret faults, as is usual in law-suits and other contentions. Or the words may be rendered, Discover not the secret; namely, the secret difference between thee and him; let it be ended secretly between you, and not be imparted to any other. Lest he that heareth it put thee to shame — Reproach thee for thy gross violation of the laws of prudence, justice, charity, and friendship therein; and thy infamy turn not away — And that disgrace, which thou didst design against another, fall and be fastened upon thyself.

9, 10. Debate thy cause… neighbour — Reason with him — plead with him. Discover not a secret — Do not suffer any angry feeling against thy neighbour, growing out of a contest, to induce thee to take vengeance on him by causelessly revealing a secret to his injury. This would be dishonourable, and get thee a bad name. “Make no third person a party to difficulties that can be settled between thee and him.” — Conant. Comp. Matthew 18:15.

V. 11. Of silver-Which it seems was usual in those times, and was grateful to the eye for the beauty and variety both of the colours and figures, the golden apples appearing through net-work of silver.

Verse 11. A word fitly spoken] wynpa l[ al ophannaiv, upon its wheels. An observation, caution, reproof, or advice, that comes in naturally, runs smoothly along, is not forced nor dragged in, that appears to be without design, to rise out of the conversation, and though particularly relative to one point, will appear to the company to suit all.

Is like apples of gold in pictures of silver.] Is like the refreshing orange or beautiful citron, served up in open work or filigree baskets, made of silver. The Asiatics excel in filigree silver work. I have seen much of it, and it is exquisitely beautiful. The silver wire by which it is done they form into the appearance of numerous flowers; and though these wires are soldered everywhere at their junctions with each other, yet this is done with such delicacy and skill as to be scarcely perceptible. I have seen animals formed on this filigree work, with all their limbs, and every joint in its natural play. Fruit-baskets are made also in this way, and are exquisitely fine. The wise man seems to have this kind of work particularly in view; and the contrast of the golden yellow fruit in the exquisitely wrought silver basket, which may be all termed picture work, has a fine and pleasing effect upon the eye, as the contained fruit has upon the palate at an entertainment in a sultry climate. So the word spoken judiciously and opportunely is as much in its place, as the golden apples in the silver baskets.

Verse 11. A word fitly spoken — As to the matter, and season, and other circumstances of it; is like apples of gold in pictures of silver — Which, it seems, were usual in those times, and were grateful to the eye for the beauty and variety both of the colours and figures, the golden apples appearing through the net-work of silver, or being engraven, or portrayed, upon tablets of silver. Some translate the clause, Golden apples in vessels of silver, and think that, by golden apples, citrons or oranges are meant, or some fruit of the like kind and colour, which, put into silver vessels, appear the more beautiful by the contrast of the whiteness of the silver with their golden colour. Bishop Lowth observes, that Solomon in this sentence gives us not only an apt description of the proverb or parable, but also an example of the thing described. He means, in these words, that weighty and hidden meanings are as much commended by a concise and well-turned speech, as apples, exquisite for their colour, appear more lovely and pleasing when they shine through the net-work of a silver basket exquisitely chased: see his twenty-fourth lecture.

Ver. 11. A word fitly spoken is like apples of gold in pictures of silver. The Chaldaic turns it, “images of gold,” comprising landscapes, and all the group introduced into the portrait. The ancients, painting on vellum with metallic oxides, produced beautiful pictures. But wisdom in moral science surpasses the beauties of the pencil.

11. A word fitly spoken — The margin reads, “spoken upon his wheels.” Compare Proverbs 15:23. That is, as Clarke explains, comes in naturally, runs smoothly, appears to be without design, rises out of the conversation, etc. With this accord many of the older interpreters. But later expositors, as also some of the ancients, do not regard the word wynpa, (ophnayv,) as derived from ˆpwa, (ophan,) a wheel, but from, ˆpa, (ophen,) time, season, etc.; a word in season — at the fitting time. This is preferable. Apples of gold in pictures of silver — Various are the renderings of this clause. “An apple of gold in a sardine (cornelian) collar.” — Septuagint. “Apples of gold in beds of silver.” — Vulgate. “Apples of gold among picturework of silver.” — Stuart. “Among figures of silver.” — Boothroyd, Noyes. “In framework of silver.” — Zockler. “In curiously wrought baskets of silver.” — Holden. “In a silver network basket.” — Patrick. “As golden fruit in baskets of silver.” — Muenscher. “Ingravings.” — Conant. Paraphrased by Dr. Adam Clarke: “Like the refreshing orange or beautiful citron served up in open-work or filigree baskets made of silver.” The principle point of difference among the critics is, whether the allusion is to real fruit in real baskets, or to pictures of fruit in baskets. The “idea,” says Stuart, “is that of a garment of precious stuff in which are introduced golden apples among picturework of silver.” This theory is favoured by the word twykcm, (maski-yyoth,) rendered in our version pictures, in others picturework, etc. The word and its cognates are used in the sense of pictures, resemblances, representations, engravings, sculptures, imagery, etc., in sundry places. Isaiah 20:10; Leviticus 26:1; Numbers 33:52; Ezekiel 8:12, etc. But the note of Dr. Clarke sufficiently accounts for the use of this word here on the other theory. “The Asiatics,” says he, “excel in filigree silverwork. I have seen much of it, and it is exquisitely beautiful. The silver wire, by which it is done, they form into the appearance of numerous flowers… I have seen animals of this filigree work, with all their limbs, and every joint in its natural play. Fruit-baskets are made in this way, and are exquisitely fine. The wise man seems to have this kind of work particularly in view, and the contrast of the golden yellow fruit in the exquisitely wrought silver baskets, which may all be termed picturework, has a fine and pleasing effect upon the eye, as the contained fruit has upon the palate, at an entertainment in a sultry climate.” The comparison teaches that an agreeable medium greatly enhances the attractiveness of truth; that appropriate words, uttered at a fitting time, are sure to be acceptable and effective. — Muenscher. It is generally agreed that the apples of the verse are not our apples, but a fruit of the lemon kind, probably the citron — some think the quince; but the golden yellow citron is excellent and greatly relished. The citron trees were also very beautiful. The goodly trees in Leviticus 23:40 are explained by the Targum as the citron tree. The Rabbins say, that the first “fruits of them were carried to the temple in silver baskets.”

Verse 12. As an ear-ring of gold] I believe נזם nezem to mean the nose-ring with its pendants; the left nostril is pierced, and a ring put through it, as in the ear. This is very common in almost every part of the East, among women of condition. This is a farther illustration of the above metaphor.

Verse 12. As an ear-ring of gold, &c. — That is, highly acceptable, and a great ornament, and not an offence and dishonour, as fools think it; is a wise reprover — One who reproves an offender faithfully, and yet prudently, in the fittest manner and season; upon an obedient ear — To the man that hearkens to the reproof, and is instructed and reformed by it.

12. As an earring — The original means either an earring or a nose-ring. The Orientals are as fond of rings in their nostrils as our modern ladies of rings in their ears. An ornament of fine gold — A necklace or collar “of fine gold.” An ear attentive to instruction is better than one ornamented with gold rings.

V. 13. Cold of snow-As drink cooled with ice or snow, as is usual in hot countries.

Verse 13. As the cold of snow] That snow was frequent in Judea, is well known; and that in the East they have snow-houses—places dug under ground, where they lay up snow for summer use—is also a fact. By means of the mass of snow deposited in them the icy temperature is kept up, so that the snow is easily preserved. The common method of cooling their wine, which is as easy as it is effectual, is by dipping a cloth in water, wrapping it round the bottle, and then hanging the bottle in the heat of the sun. The strong evaporation carries off the caloric from the wine, and the repetition of the wet cloth in the same exposure, makes the wine almost as cold as ice.

How agreeable this must be in a burning climate, may be easily conceived. Perhaps it is this to which the wise man refers; for it is a fact that they could have no snow in harvest, unless such as had been preserved as mentioned above; but this could be only in a few places, and within the reach of a very few persons. But cooling their liquors by the simple mode of evaporation already explained, was within the reach even of the labourers in the harvest field. I think the text favours this supposition; for glv tnxk ketsinnerth sheleg, need not be referred to snow itself procuring cold, but to a coldness like that of snow, procured by evaporation. If this interpretation be allowed, all difficulty will be removed.

Verse 13. As the cold of snow, &c. — Solomon does not here intend a fall of snow in the time of harvest, which must have been incommoding instead of being pleasurable and refreshing, as the proverb supposes what he speaks of to be; but liquors cooled with snow or ice, which they usually were in summer or harvest in the East, and which rendered them extremely grateful; so is a faithful messenger — One that faithfully and diligently executes his commission, to the satisfaction of the persons that sent him; for he refreshes the soul of his masters — With a true account and speedy despatch of those important affairs which were committed to him.

Ver. 13. As the cold of snow in the time of harvest, whose breezes cool the reapers; so is a faithful messenger. Jordan overflowed his banks at Easter, the time of the barley harvest, by the melting of the snows on mount Lebanon.

13. As the cold of snow — Snow was used among the Asiatics as we use ice, for the purpose of cooling their drinks in summer. It was considered preferable to ice for this purpose. When packed away in masses and consolidated, it did not melt so readily as ice, and was thought to make a more refreshing drink. Hermon was always covered with snow, and furnished an abundant supply to the adjacent country. The trusty messenger or ambassador, who executes his commission to the satisfaction of these sending him, is as welcome when he returns as the most refreshing drink is to thirsty reapers in the time of harvest. Compare Proverbs 10:26; 13:17; 22:21.

V. 14. Boasteth-Promising what he never intends to give. Is like-Like empty clouds carried about with wind, and not affording that rain which they promise.

Verse 14. A false gift] rqv ttm mattath shaker, a lying gift, one promised, but never bestowed. “Whoso maketh greate boastes, and giveth nothing;” COVERDALE. So the VULGATE: “Vir gloriosus, et promissa non complens;” “A bragging man, who does not fulfil his promises,” is like clouds which appear to be laden with vapour, and like the wind which, though it blow from a rainy quarter, brings no moistness with it. So the vain boaster; he is big with promise, but performs nothing.

Verse 14. Whoso boasteth himself of a false gift — Falsely pretends that he hath given, or will give, a valuable gift; or who raises high expectations by promising much, and then deceives them by performing little or nothing; is like clouds and wind without rain — Is like empty clouds carried about with wind, and not affording that rain which by their appearance they promise.

Ver. 14. Whoso boasteth himself of a false gift. Vulgate, Vir gloriosus, et promissa non complens. A boasting man, who fulfils not his promises, is like clouds and wind without rain.

14. A false gift — This is understood of one that boasts of an intended gift which he never bestows. Like clouds… without rain — Clouds and wind sometimes give promise of rain that comes not. Coverdale translates according to the sense: “Whose maketh great boasts and giveth nothing.” Compare 2 Peter 2:17; Jude 1:12. For false gift here, the Geneva has “false liberalitie.”

V. 15. Forbearing-By patient submission and expectation. Breaketh-Softens the hardest heart.

Verse 15. A soft tongue breaketh the bone.] This is similar to another proverb on the same subject: “A soft answer turneth away wrath.” An angry word does nothing but mischief.

Verse 15. By long forbearing is a prince persuaded — That is, by patient submission and expectation he is pacified, whereas his rage is increased by opposition. And a soft tongue breaketh the bone — A mild and humble answer softens a heart which is as hard as a bone or stone. He alludes to those oils which sink through the flesh to the very bone: see Psalm 109:18.

15. By long forbearing — By delay of anger or resentment; by patience. A soft tongue (a gentle or kind word) breaketh the bone — Changes the most obstinate mind and allays the most irritated feeling. Similar to another proverb, “A soft answer turneth away wrath;” or the German proverb, “Patience breaks iron.” Compare Proverbs 15:1; 16:14; Luke 18:45; Genesis 32:4, et seq.; 1 Samuel 25:24.

V. 16. Honey-By honey he understands, not only all delicious meats, but all worldly delights, which we are here taught to use with moderation.

Verse 16. Hast thou found honey?] Make a moderate use of all thy enjoyments. “Let thy moderation be known unto all, and appear in all things.”

Verse 16. Hast thou found honey? — Which, in those parts, was often found in woods or fields. By honey, he understands not only all delicious meats, but all present and worldly delights, which we are here taught to use with moderation: for as honey, moderately taken, strengthens the body and prolongs life, but, if taken to excess, disturbs the stomach, and turns the pleasure into pain; so it is with earthly satisfactions and pursuits. Moderately used they are refreshing and useful; immoderately, they produce disgust, or are accompanied with guilt and followed by trouble.

16. Hast… found honey — Which in the East is frequently found in large quantities in the cavities of trees, rocks, and the like. So much — That is, only so much as shall satisfy. The proverb inculcates temperance and moderation in the enjoyment of sensual pleasures. “Let your moderation be known unto all men.” Philippians 4:5. For examples of honey-finding, comp. Judges 14:8, et seq.; 1 Samuel 14:26.

V. 17. Withdraw-Visit him not too frequently.

Verse 17. Withdraw thy foot] Another proverb will illustrate this: “Too much familiarity breeds contempt.”

Verse 17. Withdraw thy foot from thy neighbour’s house — Visit him not too frequently nor unseasonably: do not, upon every light occasion, interrupt his weightier affairs, nor intrude upon him, and take up his time uninvited and unexpected. Lest he be weary of thee — Lest, having too much of thy company, it grow not only troublesome, but loathsome to him, and his love turn into hatred of thee.

Ver. 17. Withdraw thy foot from thy neighbour’s house. The habit of staying too long at a neighbour’s house indicates a trifling or an indolent temper. He who can burden a neighbour by the frequency of his visits, regaling himself with the news of the day, and the tales of the town, is ignorant of the duties he owes to God, and himself; and he has no idea of the worth of time.

17. Withdraw thy foot — Rather, withhold: literally, make it rare or precious: let your visits be so rare that they will be valued. “There may be some connexion intended between this and the preceding. Though thy visits may be as sweet as honey, thy friend may learn to loathe them if too often repeated.”

V. 18. A sword-Is as cruel and pernicious as any instrument of death.

Verse 18. A man that beareth false witness, &c., is a maul — Or, club, by which a man’s fame and character are beaten down to the ground. And a sword, and a sharp arrow — By his tongue he is as cruel and pernicious to his neighbour as any instrument of death: he destroys him, not only when he is near, as with a sword, but when he is afar off, as with a sharp arrow shot at him.

18. A maul — Or a war club. As these were offensive and injurious weapons, so a false witness is among the most pernicious of men. Compare Proverbs 6:19; 12:17; 19:5, 9; 21:28; Psalm 120:3, 4.

Verse 19. Confidence in an unfaithful man, &c. — “As a broken tooth, or leg out of joint, not only fails a man when he comes to use them, but likewise puts him into pain; so doth a faithless person serve them that depend upon him, when they have the greatest need of his help; and such also is the confidence that a faithless person himself places in riches, or craft, or great friends, &c, which some time or other will disappoint him to his great grief, when he expects the most from them.” — Bishop Patrick.

19. An unfaithful man — A treacherous one. “A treacherous man will not only fail you in distress, but will annoy you like a broken tooth or a sprained foot.” — Stuart. “An unsteady foot.” — Conant. “Sliding fote,” (foot.) — Geneva Bible.

V. 20. As vinegar-Which dissolves the nitre, and makes it useless and ineffectual.

Verse 20. As vinegar upon nitre] The original word rtn nather is what is known among chemists as the natron of the ancients and of the Scriptures, and carbonate of soda. It is found native in Syria and India, and occurs as an efflorescence on the soil. In Tripoli it is found in crystalline incrustations of from one third to half an inch thick. It is found also in solution in the water of some lakes in Egypt and Hungary. The borders of these lakes are covered with crystalline masses, of a grayish white or light brown colour; and in some specimens the natron is nearly pure carbonate of soda, and the carbonate is easily discovered by effervescing with an acid. It appears to have its Hebrew name from rtn nathar, to dissolve or loosen: because a solution of it in water is abstersive, taking out spots, &c. It is used in the East for the purposes of washing. If vinegar be poured on it, Dr. Shaw says a strong fermentation immediately takes place, which illustrates what Solomon says here: “The singing of songs to a heavy heart is like vinegar upon natron:” that is, “there is no affinity between them; and opposition, colluctation, and strife, are occasioned by any attempt to unite them.”

And poureth vyneger upon chalke.—COVERDALE. This also will occasion an effervescence. See Jeremiah 2:22.

Verse 20. As he that taketh away a garment in cold weather — When it is most necessary; and as vinegar upon nitre — Producing an effervescence through the contrariety of their qualities; so is he that singeth songs to a heavy heart — Such unseasonable mirth does not relieve, but increase a man’s grief, and makes his heart far more heavy and sorrowful than it was before.

20. As he that taketh away — Rather, putteth off. In cold weather — Literally, in a day of cold. Vinegar… nitre — rtn, (nether,) the natron or natrum of the ancients, and wholly different in its qualities from our nitre or saltpetre. It is an alkali, native in India, Syria, Tripoli, Egypt, Hungary, and other parts of the world. It is found in abundance in many parts of Asia, where the natives sweep it up from the ground, and call it soap earth. It was used in washing clothes and in baths. Compare Jeremiah 2:22. It was made into soap by mixing it with oil. It readily dissolves in water, but produces a strong fermentation with acids. It is known in our modern chemistry (or a similar alkali produced by art) as the carbonate of soda. “Vinegar” here, as elsewhere in the Bible, means sour wine. Its Hebrew form is xmj, (hhomets,) from the root xmj, (hhamats,) to be sharp, sour, or to ferment. A heavy heart — Might be rendered a bad heart, which, according to a high authority, has no relish for music: — The man that hath no music in himself

Is fit for treasons, stratagems, and spoils.

— Shakspeare.

So Melanchthon and others interpret the words, and make the meaning, “pertinacious sinners” are made more furious by admonitions. But the words are generally understood, as in our translation, of a heart affected with grief. Mirth, from its incongruity with his feelings, makes a sad man’s heart more sad. The Septuagint reads: “As vinegar is bad for a sore, so trouble befalling the body afflicts the heart;” and adds another: “As a moth in a garment and a worm in wood, so the grief of a man hurts the heart.”

V. 21. Bread-By bread and water he understands all things necessary for his subsistence.

Verse 21. If thine enemy be hungry] See this and the next verse explained, Romans 12:20.

Verses 21, 22. If thine enemy be hungry, give him bread, &c. — By bread and water he intends all things necessary for his subsistence; for thou shalt heap coals of fire upon his head — If he have the least spark of goodness in him, such conduct in thee toward him will work a change in his mind, and make him throw off all his enmities; thou shalt melt him into repentance, and inflame him with love and kindness to thee for so unexpected and undeserved a favour; or, as Dr. Doddridge paraphrases the words, Romans 12:20, 21, (where they are quoted by St. Paul verbatim from the translation of the LXX.,) “Thou wilt touch him so sensibly, that he will no more be able to stand against such conduct than to bear on his head burning coals; but will rather submit to seek thy friendship, and endeavour, by future kindnesses, to overbalance the injury.” Or, if it have not this effect, but he still hardens his heart against thee, he shall have so much the sorer punishment; these coals shall consume him. And the Lord shall reward thee — Thy charity to him shall be fully recompensed to thee, if not by him yet, by God, which will be far better. In other words, as is the plain meaning of the passage, “Be kind to your enemy, for that is the surest way to gain his love and God’s blessing.” That St. Paul understood it in this sense is manifest from the words which he immediately subjoins, after quoting it, Be not overcome of evil, but overcome evil with good, in which he evidently explains what is meant by heaping coals of fire on an enemy’s head, namely, by acts of kindness, to soften his heart and dispose him to friendship; which is the natural effect of a generous unexpected goodness. The phrase seems to be taken from melting metals in a crucible; for when gold or silver is melted in that manner they not only put fire under and round all the sides, but also heap coals of fire upon the head of the crucible, and so melt the metal. In allusion to this, we are to heap acts of kindness and beneficence upon the head of an enemy, and so melt down his obstinacy, bring him to a better temper, and overcome his evil by our good: which is noble, glorious, reasonable, and truly Christian: see Schultens on this place. It is justly observed by Mr. Scott here; that as St. Paul’s quoting this passage is a strong testimony to the divine authority of the book from which it is taken, so it clearly evinces that the rule of duty in this case is the same in both testaments, however ancient scribes and Pharisees, and many modern writers, have overlooked it. “The law of love, perhaps, is not expounded more spiritually, in any single precept, either of Christ or his apostles, than in this exhortation. Seize the moment of distress to show kindness to him that hates thee.”

Ver. 21. If thine enemy be hungry. See on Matthew 5:44. Romans 12:20.

21, 22. If thine enemy be hungry… thirsty — These verses are translated by the Seventy more literally than is their wont, only adding in verse 22, touto gar poiwn, “in so doing.” In this form they are quoted by the Apostle Paul, Romans 12:20, except the last clause of 22, and the Lord shall reward thee. This is a good endorsement of the translation. The latter verse is understood in two different senses: 1. Thou shalt heap coals of fire upon his head — That is, on the supposition that he continues his unjust enmity, thou wilt aggravate the punishment which be shall receive from Jehovah. He will punish him the more severely, and reward thee the more richly. This meaning was held by the most of the ancients, and is accepted by some of the moderns as at least the primitive sense of the proverb. 2. Some of the ancient expositors, however, (and most of the moderns,) understood the figure, “coals of fire on his head,” as alluding, not to the painful and destructive effect of burning coals, but to the melting, fusing power of fire as applied to metals. Hence they derive this meaning: Thou wilt melt down his enmity, fill him with burning shame, and soften his hard heart into contrition and kindness. It is admitted that the idea of pain or punishment enters into the figure, but only that of a mental, spiritual, and salutary kind; which pain, however, as such, is not the object of the treatment, but, rather, the beneficent effect of it is, Whatever may have been the original idea, the latter one is unquestionably the Christian sense, as is evident by what the apostle subjoins: “Be not overcome of evil, but overcome evil with good.” Nor do we see any sufficient reason to doubt that it was also the primitive sense. Many a bad man has been most effectually punished by kindness; and only this form of punishment does Christianity allow in private individual intercourse. Nor were such noble sentiments wholly foreign to the old dispensation. Comp. Exodus 23:4, 5; Job 31:29; Proverbs 24:17. Miller renders the verse thus: “For shovelling live coals thyself upon his head, Jehovah shall punish thee;” that is, if instead of giving him food and drink, thou takest vengeance into thine own hands, God, to whom vengeance belongs, will punish thee. The verb µlvy, (yeshallem,) to requite, rendered “recompense,” admits of this sense.

V. 22. For-In so doing, which words are expressed Romans 12:20, where this text is quoted. Thou shalt melt him into repentance, and love.

Verse 22. Thou shalt heap coals of fire upon his head] Not to consume, but to melt him into kindness; a metaphor taken from smelting metallic ores:—

So artists melt the sullen ore of lead,

By heaping coals of fire upon its head:

In the kind warmth the metal learns to glow,

And pure from dross the silver runs below.

S. WESLEY.

Verses 21, 22. If thine enemy be hungry, give him bread, &c. — By bread and water he intends all things necessary for his subsistence; for thou shalt heap coals of fire upon his head — If he have the least spark of goodness in him, such conduct in thee toward him will work a change in his mind, and make him throw off all his enmities; thou shalt melt him into repentance, and inflame him with love and kindness to thee for so unexpected and undeserved a favour; or, as Dr. Doddridge paraphrases the words, Romans 12:20, 21, (where they are quoted by St. Paul verbatim from the translation of the LXX.,) “Thou wilt touch him so sensibly, that he will no more be able to stand against such conduct than to bear on his head burning coals; but will rather submit to seek thy friendship, and endeavour, by future kindnesses, to overbalance the injury.” Or, if it have not this effect, but he still hardens his heart against thee, he shall have so much the sorer punishment; these coals shall consume him. And the Lord shall reward thee — Thy charity to him shall be fully recompensed to thee, if not by him yet, by God, which will be far better. In other words, as is the plain meaning of the passage, “Be kind to your enemy, for that is the surest way to gain his love and God’s blessing.” That St. Paul understood it in this sense is manifest from the words which he immediately subjoins, after quoting it, Be not overcome of evil, but overcome evil with good, in which he evidently explains what is meant by heaping coals of fire on an enemy’s head, namely, by acts of kindness, to soften his heart and dispose him to friendship; which is the natural effect of a generous unexpected goodness. The phrase seems to be taken from melting metals in a crucible; for when gold or silver is melted in that manner they not only put fire under and round all the sides, but also heap coals of fire upon the head of the crucible, and so melt the metal. In allusion to this, we are to heap acts of kindness and beneficence upon the head of an enemy, and so melt down his obstinacy, bring him to a better temper, and overcome his evil by our good: which is noble, glorious, reasonable, and truly Christian: see Schultens on this place. It is justly observed by Mr. Scott here; that as St. Paul’s quoting this passage is a strong testimony to the divine authority of the book from which it is taken, so it clearly evinces that the rule of duty in this case is the same in both testaments, however ancient scribes and Pharisees, and many modern writers, have overlooked it. “The law of love, perhaps, is not expounded more spiritually, in any single precept, either of Christ or his apostles, than in this exhortation. Seize the moment of distress to show kindness to him that hates thee.”

21, 22. If thine enemy be hungry… thirsty — These verses are translated by the Seventy more literally than is their wont, only adding in verse 22, touto gar poiwn, “in so doing.” In this form they are quoted by the Apostle Paul, Romans 12:20, except the last clause of 22, and the Lord shall reward thee. This is a good endorsement of the translation. The latter verse is understood in two different senses: 1. Thou shalt heap coals of fire upon his head — That is, on the supposition that he continues his unjust enmity, thou wilt aggravate the punishment which be shall receive from Jehovah. He will punish him the more severely, and reward thee the more richly. This meaning was held by the most of the ancients, and is accepted by some of the moderns as at least the primitive sense of the proverb. 2. Some of the ancient expositors, however, (and most of the moderns,) understood the figure, “coals of fire on his head,” as alluding, not to the painful and destructive effect of burning coals, but to the melting, fusing power of fire as applied to metals. Hence they derive this meaning: Thou wilt melt down his enmity, fill him with burning shame, and soften his hard heart into contrition and kindness. It is admitted that the idea of pain or punishment enters into the figure, but only that of a mental, spiritual, and salutary kind; which pain, however, as such, is not the object of the treatment, but, rather, the beneficent effect of it is, Whatever may have been the original idea, the latter one is unquestionably the Christian sense, as is evident by what the apostle subjoins: “Be not overcome of evil, but overcome evil with good.” Nor do we see any sufficient reason to doubt that it was also the primitive sense. Many a bad man has been most effectually punished by kindness; and only this form of punishment does Christianity allow in private individual intercourse. Nor were such noble sentiments wholly foreign to the old dispensation. Comp. Exodus 23:4, 5; Job 31:29; Proverbs 24:17. Miller renders the verse thus: “For shovelling live coals thyself upon his head, Jehovah shall punish thee;” that is, if instead of giving him food and drink, thou takest vengeance into thine own hands, God, to whom vengeance belongs, will punish thee. The verb µlvy, (yeshallem,) to requite, rendered “recompense,” admits of this sense.

Verse 23. The north wind driveth away rain] The margin has, “The north wind bringeth forth rain.” It is said that the “north wind brings forth rain at Jerusalem, because it brings with it the vapours arising from the sea that lies north of it.” The marginal is the true reading; and is supported by the Chaldee, Syriac, and Septuagint; but the Arabic reads south wind. A backbiting tongue] A hidden tongue.

Verse 23. The north wind, &c. — “As the sharpness of the north wind scatters clouds, and drives away rain, so a severe countenance, full of indignation against him that traduces his neighbour, not only gives a check, but puts a stop to his slanderous tongue; which would not tell such lies if they were not greedily received.” So Bishop Patrick, who justly observes, however, that the verse will admit of a quite contrary sense; as, indeed, the reader may see by the margin, where he finds a translation of the words very different from that in the text, but more agreeable to the Hebrew original, and countenanced by most of the ancient interpreters. Thus the Chaldee renders the first clause, The north wind, ancm, concipit, conceives, or produces, rain: and the Seventy, anemov boreav exegeirei nefh, the north wind raises clouds. Undoubtedly the north wind brings clouds and rain in some climates, and if, as some assert, it generally does so in Judea, as according to Aristotle it does in those parts of Africa which border on the Mediterranean sea, this interpretation ought certainly to be preferred. Either of them, however, shows the odious disposition and character of backbiters; and that they ought to be discountenanced and frowned upon by all that love their fellow-creatures, and wish peace to be promoted among men.

23. The north wind — The north, or, rather, northwest wind is said to bring rain at Jerusalem, because it brings up vapours from the Mediterranean Sea. Luke 12:54. Driveth away — The marginal reading is, “bringeth forth,” which is generally preferred as being more consonant with the etymology, better supported by the Versions, and more consonant to the fact. Angry countenance a backbiting tongue — Many interpreters transpose the sentence and read thus: The north wind brings forth rain, and a covert tongue an angry countenance. (Conant and others.) This meaning is not beyond doubt. ˆwpx, (tsaphon,) north, means hidden, concealed. The north was the dark, unknown quarter, as compared to the sunny south. This may have given the proverb more point to the Hebrews than it has for us. A wind from the hidden part produces a shower: a concealed (sly, slanderous) tongue, sorry faces.

Verse 24. It is better to dwell in a corner] See Clarke’s note on “Proverbs 21:9”.

24. Substantially the same as Proverbs 21:9, 19, which see.

V. 25. So-Because it comes more rarely and difficultly, after it hath been long expected.

Verse 25. As cold waters to a thirsty soul, so is good news from a far country — “Good and certain news, especially from a far country, (from whence it is hard to have any true intelligence,) is as grateful to him that longed to hear of his friends there, as cool water is to a thirsty traveller; especially when he meets with it in remote and uninhabited places, where he did not expect it.” — Bishop Patrick.

25. Thirsty soul — With the Hebrew the soul (nephesh) was regarded as the seat of sensuous feelings, and hence was frequently used concretely for the entire man. Good news — Favourable report, as from a distant friend, or the success of some commercial or military enterprise. Comp. Proverbs 15:30; Genesis 45:27.

V. 26. Falling-When righteous men are oppressed by the wicked, the state of that common-wealth is as deplorable, as if the publick fountains were corrupted.

Verse 26. A righteous man falling down before the wicked, &c. — When a righteous man is either allured or terrified into any sinful practice by wicked men, or into any base and servile compliance with their habits and customs, he, who by his excellent example and counsels was like a fountain, or well of life, (as the mouth of the righteous is termed, Proverbs 10:11,) sending forth refreshing streams for the benefit of many, is now corrupted and rendered useless. Or, the meaning may be, When righteous men are oppressed by the wicked, the state of that commonwealth is as deplorable as if the public fountains, from which all the people fetched their water, were corrupted, and it is a sign that the fountains of justice are poisoned.

26. Falling down — Slipping, wavering, tottering, or ready to fall. It is used of persons whose affairs are not prosperous — who fail or are ruined in business. Some, however, understand it of moral lapses in the presence of the wicked. Troubled fountain — As if trampled by the feet of beasts. Corrupt spring — “A defiled well.” — Conant.

V. 27. Not good-For health. To search-Industriously to seek for applause. Is not-Is not only sinful, but shameful also.

Verse 27. It is not good to eat much honey] Coverdale translates the whole passage thus: “Like as it is not good to eat to muche hony; even so, he that wyll search out hye thinges, it shal be to hevy for him.” As he that etith myche honye, and it is not to him goode; so, that is a sercher of mageste, schal ben oppressid of glorie—Old MS. Bible. He that searches too much into mysteries, is likely to be confounded by them. I really think this is the meaning of the place; and shall not puzzle either myself or my reader with the discordant explanations which have been brought forward with the hope of illustrating this passage.

PROVERBS

Verse 27. It is not good to eat much honey — Namely, for the health of the body; so for men to search their own glory — Industriously to seek for honour and applause from men; is not glory — Is not only sinful, but shameful also, and a sign of a vain and mean spirit.

27. Not good to eat much honey — “Delicious as it is to an Eastern palate, yet, taken to excess, it is injurious. Proverbs 25:16. Sanutus tells us, that the English who attended Edward I. into the Holy Land died in great numbers as they marched in June to demolish a place, which he ascribes to the excessive heat, and their intemperate eating of fruits and honey.” — Harmer, vol. ii, p. 60. Search their own glory — For men to search for (seek after) their own glory is burdensome. Glory, honour, is good, and a legitimate object of desire; but an over-desire, leading to overaction, is as burdensome to the mind as too much honey is to the stomach, and far more injurious in its consequences.

Verse 28. He that hath no rule over his own spirit — Over his passions, and especially his anger, which is signified by this word, Proverbs 16:32; Ecclesiastes 10:4; is like a city that is broken down and without walls — Exposes himself to manifold dangers and mischiefs.

Ver. 28. He that hath no rule over his own spirit; but indulges anger and menacing language on every adverse occurrence, resembles a city with a broken wall; and sin, the worst of foes, may enter at pleasure. It is highly unbecoming a father, and a master, to indulge ebullitions of passion when perhaps the offender could not help the fault, and when the fault itself was of no moment. The same may be said of every other passion, and indulgence of unlawful pleasures. Let men calmly reason on the impropriety of their conduct; let them pray for regenerating grace, habituating themselves to moderation; for he can scarcely claim the rank of a man who has no command of himself.

28. Hath no rule — No restraint or control over his spirit, his temper, his passions. “That refraineth not his appetite.” — Geneva Bible. Is like a city… broken down… without walls — Therefore in continual danger of invasion and harm. He is always liable to do or say something which will be injurious or fatal to himself. Comp. 2 Chronicles 32:5; Nehemiah 2:13. Ancient cities were invariably walled. Our Christian civilization and improved arts (the military among the rest) render such appendages unnecessary and useless.