Proverbs · Chapter 27

V. 1. Boast not-Of any good thing which thou purposeth to do, or hopest to receive tomorrow, or hereafter. Knowest not-What may happen in the space of one day. The day is said to bring forth, what God by his almighty power either causes or suffers to be brought forth or done in it.

Verse 1. Boast not thyself of to-morrow] See Clarke’s note on “Jas 4:13”, &c. Do not depend on any future moment for spiritual good which at present thou needest, and God is willing to give, and without which, should death surprise thee, thou must be eternally lost; such as repentance, faith in Christ, the pardon of sin, the witness of the Holy Spirit, and complete renovation of soul. Be incessant in thy application to God for these blessings.

My old MS. Bible translates thus: Ne glorie thou into the morewenning. Here we see the derivation of our word morning; morewenning, from more, and wen or won, to dwell, i.e., a continuance of time to live or dwell in your present habitation. Every man wishes to live longer, and therefore wishes for to-morrow; and when to-morrow comes, then to-morrow, and so on.

Verse 1. Boast not thyself of to-morrow — Of any good thing which thou purposest to do, or hopest to receive to-morrow or hereafter; for thou knowest not what a day may bring forth — What may happen in the space of one day to hinder thy designs or expectations. The day is said to bring forth what God, by his almighty power and providence, either causes or suffers to be brought forth or done in it. “The wise man,” says Melancthon, “here teaches us modesty; and prohibits those two great vices, confidence in ourselves, or any thing we have; and rashly undertaking unnecessary things, out of a foolish hope they will succeed according to our desires. Wise and good men will only meddle within the bounds of their calling; and will also depend on God for his blessing; but they will not attempt things without just cause, presuming they can carry them as they please.”

1. Boast not thyself — Do not exult too confidently in anticipation of the future. Count not too surely on life and prosperity, but redeem the time, because the days are evil. Ephesians 5:16; Colossians 4:5. We cannot know the future, and all attempts curiously to pry into it are foolish and unprofitable, and, in some cases, sinful. Such are resorts to fortune tellers, necromancers, spirit mediums, and the various other modes of discovering what is yet concealed in the womb of time. This does not preclude the forming of a judgment of what will probably occur in the natural course of things, whether by the known laws of physics, of the mind, of society, or of Providence. Compare James 4:13, 14; Luke 12:20.

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

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

Verse 2. Let another man praise thee. A man is sometimes compelled to speak of himself. But modesty often prefers speaking in the third person; as St. John, who says, “that disciple whom Jesus loved.” St. Paul, grievously mauled by the Jews at Corinth, says, “I knew a man about fourteen years ago—such an one was caught up into the third heaven.” It is a man’s works, not his tongue, which memorializes his worth.

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

V. 3. Heavier-More grievous, being without cause, without measure, and without end.

Verse 3. A stone is heavy, &c., but a fool’s wrath is heavier — More grievous and intolerable, as being without cause, without measure, and without end. “Fools and unskilful people,” says Melancthon, “are more apt to be angry than others, because they consider not the infirmity of mankind, and that there are many errors of others which ought to be borne withal, and cured after a gentle manner. For, as goodness is most eminent in God, who himself bears with many evils in us, and commands us to forgive and it shall be forgiven us, so wise men bend their minds to goodness and lenity; remembering the common infirmities of all men, their own as well as others. Nor can there be a more lively picture of the implacable spirit of a fool, than that which our Saviour himself hath drawn in the gospel: of a cruel servant, who, when he had been forgiven sixty tons of gold by his master, would not forgive his fellow-servant a hundred pence, Matthew 18.”

3. A stone is heavy — The words “heavy” and “heavier” are employed, in this verse, in both a literal and a tropical sense. See an example of the same use in Matthew 8:22: “Let the dead bury their dead.” A fool’s wrath — The vexation of a fool; that is, the vexation of which he is the cause — vexation or trouble by a fool. Zockler understands it of the arrogance and ill temper experienced by the “fool” himself. Such ill temper is a burden heavier than stone or sand.

Verse 4. Who is able to stand before envy?] The rabbins have a curious story on this subject, and it has been formed by the moderns into a fable. There were two persons, one covetous and the other envious, to whom a certain person promised to grant whatever they should ask; but double to him who should ask last. The covetous man would not ask first, because he wished to get the double portion, and the envious man would not make the first request because he could not bear the thoughts of thus benefiting his neighbour. However, at last he requested that one of his eyes should be taken out, in order that his neighbour might lose both.

Verse 4. Wrath is cruel — And doth many barbarous things; and anger is outrageous — Often depriving a man of the proper use of his reason, and hurrying him into many mischiefs and miseries; but who is able to stand before envy? — Envy is worse than both of them, 1st, Because it is more unjust and unreasonable, as not being caused by any provocation, as wrath and anger are; but proceeding from mere malignity of mind, whereby a man is grieved for another man’s happiness, in which he ought to rejoice; 2d, Because it is more deeply rooted and implacable, whereas the other passions are commonly allayed; and, 3d, Because it is more secret and undiscernible, and therefore the mischievous effects of it are hardly avoidable, whereas wrath and anger discover themselves, and so forewarn and forearm a man against danger.

4. Anger is outrageous — Impetuous; an outpouring like a rushing torrent. Envy — hanq, (kinah,) mostly rendered jealousy in our Version, but sometimes “envy.” The critics generally give the preference to jealousy here. By some, envy and jealousy are considered the same passion with different objects. Compare 6:34, 35.

V. 5. Open-When it is needful, in which case, though it put a man to some shame yet it doth him good. Better-More desirable and beneficial. Secret love-Which does not shew itself by friendly actions, and particularly by free and faithful reproof.

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.”

Verses 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, twrt[n, are to be deprecated, are perfidious and pernicious, and therefore are such things as one may properly pray to God to be delivered from.

Ver. 5. Open rebuke is better than secret love. For it is secret love brought into action, and seasonably exercised to save us from harm. The wounds of a friend soon heal, but the caresses of an enemy convey a subtle poison to the vitals.

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.” Ephesians 4:15.

V. 6. Wounds-The sharpest reproofs. Kisses-All the outward profession of friendship.

Verses 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, twrt[n, are to be deprecated, are perfidious and pernicious, and therefore are such things as one may properly pray to God to be delivered from.

Ver. 6. The kisses of an enemy are deceitful. Perhaps he had Joab’s kiss to Abner in his eye when he wrote this proverb.

6. The wounds — 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. Deceitful — The critics generally prefer plentiful, profuse, or multiplied. See Ezekiel 35:13. 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. Compare 26:23; Psalm 141:5.

Verse 7. A full soul — A man whose appetite, or desire, is fully satisfied; loatheth a honey-comb — The most delicious meats; but to the hungry every bitter thing is sweet — Hunger makes a man relish the most distasteful food, while full stomachs loathe the most delightful. The design of this proverb is to show the inconvenience that oftentimes attends upon plenty, and the advantage of poverty, that the rich may learn moderation, and the poor content. “Poverty,” says Bishop Patrick, “hath this advantage over plenty, that it disposes men to be thankful for the smallest blessings, though mixed with care and trouble; when the richer sort, if they be not very careful, are apt to be unsatisfied with, nay to nauseate, their most delicious enjoyments, upon which they have long surfeited.”

Ver. 7. The full soul loatheth an honeycomb. Here the poor have pleasures which the rich do not often taste. They relish their food when they come from the field; and sleep, shunning the palace and “kingly couch,” courts a residence in the hovels of the poor. So providence provides happiness for every class of men.

7. Full soul — The satiated appetite, put by figure for the person possessing it. So, also, in the next clause. Hungry soul — A craving appetite. The proverb, in its most literal sense, is a lesson learned from experience. The principle has its amplifications. The honest labourer often relishes more his coarser fare than the pampered Epicurean does his richest feast. Men are often more grateful for the smallest blessings associated with poverty, than rich men are for the greater delicacies with which they have been long surfeited. “Hunger is the best cook.” Indulgence brings satiety and disgust; self restraint multiplies enjoyments. Compare Job 6:7. Loatheth — Literally, tramples upon. Honeycomb — Drippings of honey.

V. 8. Wandereth-That flies from place to place, whereby she is exposed to all the arts of fowlers, and to birds of prey. So-So is he who through vanity or lightness changes his abode, or his calling.

Verse 8. As a bird that wandereth from her nest] Leaving her own brood, places of retreat, and feeding-ground behind, and going into strange countries, where she is exposed to every kind of danger. So is the man who leaves his family connections and country, and goes into strange parts to find employment, better his circumstances, make a fortune, &c. I have seen multitudes of such wanderers from their place come to great misery and wretchedness. God’s general advice is, “Do good, and dwell in the land; and verily thou shalt be fed.”

Verse 8. As a bird that wandereth from her nest — That flies very much abroad from place to place, whereby she is exposed to all the arts of fowlers, and to birds of prey; so is a man that wandereth from his place — That, through vanity or lightness, changes the place of his abode or his calling; the ill effects whereof have been frequently observed. The LXX. read, Like as a bird is taken when it leaves its nest, so is a man reduced to servitude when he quits his habitation.

Ver. 8. As a bird that wandereth from her nest, so is a man that wandereth from his place. Since the general peace of 1816, England has been overrun with men and women wandering about, which marks a defective state of society. A vagrant, being unknown, has lost his moral and civil obligations of social order. Their own parishes injure others, by driving out the poor in search of bread.

8. Wandereth from her nest, etc. — A caution against hasty, unnecessary changes in life, either in regard to country, home, occupation, or condition. “A rolling stone gathers no moss;” “two removes are equal to a fire,” are like proverbs among ourselves. Some understand it merely of leaving one’s home. “A man from home,” if he has a good one, is like a bird away from its nest, restless, unsatisfied.” — Stuart. True and good, but probably not all that is intended. There is a tendency to dissatisfaction with our present positions, conditions, business, etc. We know their difficulties, cares, vexations, and are apt to imagine that we could be happier in some other place, condition, or business. Thus, some men are perpetually changing and moving; like Noah’s dove, finding no rest for the sole of their feet.

Verse 9. Ointment and perfume] Anointing the head and various parts of the body with aromatic oil is frequent in the East, and fumigating the beards of the guests at the conclusion of an entertainment is almost universal; as is also sprinkling rose-water, and water highly ordoriferous. Two of the curious vessels which are used for this purpose are now before me; they hold some quarts each, and are beautifully inlaid with silver in the form of sprigs, leaves, &c.

Verse 9. Ointment and perfume rejoice the heart, &c. — “As balsam and fragrant perfumes marvellously refresh and comfort the natural spirits, when they droop and are tired; so doth the very presence of a true-hearted friend, and much more his faithful counsel, rejoice a man’s soul; especially when he is at such a loss, that he knows not how to advise himself.” — Bishop Patrick.

9. Ointment and perfume — Odoriferous ointment, incense, or distilled perfume. Rejoice the heart — Refresh, comfort, exhilarate the spirits. “During our conversation some slaves brought a very richly ornamented silver tripod, filled with burning coals, upon which some incense was thrown, and it was presented to us to inhale the fragrant smoke; and at the moment we inclined our head a slave sprinkled some rose-water over us from a bottle he held in his left hand.” — Bramsen’s Tour, quoted by Burder. Probably to such a custom, so calculated to refresh and exhilarate, the words of Solomon have an allusion. The sweetness — The agreeableness, “the comity.” — Stuart. By hearty counsel — “That which springs from the set purpose of the soul.” — Stuart. “So agreeable is the counsel of a person to a friend.” — Boothroyd. “Sweet, too is a man’s friend by hearty counsel.” — Noyes. “But the sweetness of a friend is above scented wood.” — Trench. So Gesenius, Conant, and others, substantially. The diversity of reading grows out of the similarity of the words, in the Hebrew, for wood and counsel. In Isaiah 3:20, vpnh ytb, (botte hannephesh,) are understood to mean perfume boxes. In the Authorized Version, tablets. How much precious ointment, fragrant woods, and spices were esteemed by the ancient Orientals is attested by many passages of both the Old and the New Testaments. (See M’Clintock & Strong’s Cyclopaedia, under the word “Anoint.”)

V. 10. Neither go-For comfort and relief, so as to forsake thy friend for him. A neighbour-The friend, who hath shewed himself to be a good neighbour. Near-In affection.

Verse 10. Thine own friend] A well and long tried friend is invaluable. Him that has been a friend to thy family never forget, and never neglect. And, in the time of adversity, rather apply to such a one, than go to thy nearest relative, who keeps himself at a distance.

Verse 10. Thine own friend, and thy father’s friend — Of whose friendship thou hast had long experience; forsake not — But betake thyself to him, when thou art in distress, rather than to thy natural brother or kinsman, if he be not also thy friend. For better is a neighbour — That is, a friend, such as is mentioned in the beginning of the verse, who hath showed himself to be a true and good neighbour; that is near — Namely, in affection; than a brother far off — Who is alienated in affection from thee.

10. Better is a neighbour that is near, etc. — The subject of friendship is continued. Muenscher has this pertinent note here: “In adversity the ties of consanguinity are not always to be depended upon. It is only long tried friends who can be confidently relied upon in such circumstances. Distance is apt to produce indifference even among relations; hence, a true friend (or a neighbour who is one in the full sense of the word) is more valuable and beneficial than a brother far away.” Far off — May have a tropical sense — distant in affectionate feeling. Compare Proverbs 17:17; 18:24.

V. 11. Reproacheth-For being the father of a wicked son.

11. May answer him — Literally, that I may return a word, etc. That reproacheth me — That is, with want of care in the education of my child. The good and wise conduct of children is the best compliment to their parents. Instead of “that I may answer,” etc., some Versions, as the Vulgate, read: “That thou mayest answer.” Compare Proverbs 1:8, et seq.; Proverbs 10:1; 22:21; 23:15, 24; Psalm 119:42; 127:5.

Verse 12. A prudent man foreseeth the evil] The very same as Proverbs 22:3.

Verses 12, 13. Of the former of these verses, see on Proverbs 22:3, and of the latter, on Proverbs 20:16.

12. Substantially the same as Proverbs 22:3. There is some difference in the form of the words, but none in the sense. Prudent — Shrewd.

Verse 13. Take his garment] The same as Proverbs 20:16.

Verses 12, 13. Of the former of these verses, see on Proverbs 22:3, and of the latter, on Proverbs 20:16.

13. The same as Proverbs 20:16, which see. Compare Proverbs 6:1; 11:15.

V. 14. Blesseth-That praises him to his face. A loud voice-That both he, and others, may be sure to take notice of it. Rising early-To shew his great forwardness. A curse-His friend will value this kind of blessing no more than a curse.

Verse 14. He that blesseth his friend] He who makes loud and public protestations of acknowledgments to his friend for favours received, subjects his sincerity to suspicion; and remember the Italian proverb elsewhere quoted:—”He who praises you more than he was wont to do, has either deceived you, or is about to do it.” Extravagant public professions are little to be regarded.

Verse 14. He that blesseth his friend — That saluteth, praiseth, or applaudeth him to his face, as the manner of flatterers is; with a loud voice — That both he and others may be sure to take notice of it; rising early in the morning — To perform this office, to show his great forwardness and diligence, and zeal in his service; which was the custom of the Romans afterward, and possibly of some of the Jews at this time. It shall be counted a curse to him — His friend will value this kind of blessing no more than a curse: because it plainly discovers a base design, and is a high reflection upon him, as if he either did not understand such gross and palpable flattery, or were so ridiculously vain-glorious as to be pleased with it.

14. Rising early in the morning — “Rising in the night.” — Vulgate. The phrase, which is only two words in the Hebrew, is used to denote great zeal and earnestness. Extravagant and ill-timed praise is liable to excite suspicion of unworthy motives. The proverb is understood by some in this sense: That it is dangerous to make too much haste in praising men when they have not fully established their character. Too early and too much praise may be the ruin of a man, making him have a vain opinion of his own abilities and worth. (See on verse 21.) It is uncertain whether the word him, in the last clause, means the blesser or the blessed. For the use of this word blesseth, in formal salutation, compare Ruth 2:4; Psalm 129:8.

Verse 15. A continual dropping] See Proverbs 19:13.

Verses 15, 16. A continual dropping, &c., and a contentious woman are alike — Are equally troublesome; the first not suffering a man to go abroad with comfort; the latter not permitting him to stay at home with quietness. Whosoever hideth her — That is, attempts to smother her passion, that it may not break forth to her shame, and to her husband’s discomfort and reproach; hideth the wind — Undertakes that which is impossible; and the ointment of his right hand — Which, being the great instrument of action, by its much stirring diffuseth the savour of it. Houbigant renders it, He who will confine her at home may confine the wind, for whatsoever he shall seal with his hand, that is, whatsoever her husband would wish to keep secret, she will bewray or divulge. The Hebrew is very obscure, but the meaning of the verse evidently is, “To attempt to keep such a woman in the house, is to attempt to restrain the wind: and as one cannot touch perfumed oil with the hand but the odour will discover itself, so is it fruitless to endeavour to conceal the bad qualities of a quarrelsome woman; in spite of all endeavours she will discover herself.”

Ver. 15. A continual dropping, through the thatch on a rainy day, and a scolding wife alike drive the husband from his house. Scolding is a pernicious habit, it betrays the ignorance and naughtiness of the heart, and requires to be vanquished by the most judicious management. But who is sufficient for the task?

15. A continual dropping… rainy day — A pouring rain. The word occurs only here. “In a winter’s day, or a stormy day.” — Septuagint. “In a day of cold.” — Vulgate. “Such rains as we have had thoroughly soak through the earthen roots of these mountain houses, and the water descends in numberless leaks all over the room. This continual dropping — tuk, tuk — all day and all night, is the most annoying thing in the world, unless it be the ceaseless clatter of a contentious woman.” — THOMSON, Land and Book, ii, p. 453. “He is in an ill case the roof of whose house is so ruinous that in a very rainy day, when he shall be wet if he go abroad, he cannot be dry at home; and he is no better that hath a scolding wife, who torments him if he stay at home, and makes him tormented with jeers if he go abroad.” — Patrick. Comp. Proverbs 19:13.

V. 16. Hideth-Attempts to smother her passion. Right-hand-Which being the great instrument of action, by its much stirring, diffuses the savour of it.

Verse 16. Whosoever hideth her hideth the wind] You may as well attempt to repress the blowing of the wind, as the tongue of a scold; and to conceal this unfortunate propensity of a wife is as impossible as to hush the storm, and prevent its sound from being heard.

The ointment of his right hand] You can no more conceal such a woman’s conduct, than you can the smell of the aromatic oil with which your hand has been anointed. The Hebrew is very obscure, and is variously translated. Coverdale thus: “He that refrayneth her, refrayneth the wynde; and holdith oyle fast in his honde.” That is, he attempts to do what is impossible to be done.

Verses 15, 16. A continual dropping, &c., and a contentious woman are alike — Are equally troublesome; the first not suffering a man to go abroad with comfort; the latter not permitting him to stay at home with quietness. Whosoever hideth her — That is, attempts to smother her passion, that it may not break forth to her shame, and to her husband’s discomfort and reproach; hideth the wind — Undertakes that which is impossible; and the ointment of his right hand — Which, being the great instrument of action, by its much stirring diffuseth the savour of it. Houbigant renders it, He who will confine her at home may confine the wind, for whatsoever he shall seal with his hand, that is, whatsoever her husband would wish to keep secret, she will bewray or divulge. The Hebrew is very obscure, but the meaning of the verse evidently is, “To attempt to keep such a woman in the house, is to attempt to restrain the wind: and as one cannot touch perfumed oil with the hand but the odour will discover itself, so is it fruitless to endeavour to conceal the bad qualities of a quarrelsome woman; in spite of all endeavours she will discover herself.”

16. Hideth her… bewrayeth itself — This verse is obscure and variously rendered. The difficulty is chiefly in determining the root of the verb arqy, (yikra,) translated “bewrayeth.” One root would give us call, call out, declare, etc.; the other, happen, befall, encounter, etc. Different interpreters render according to their idea on this subject. A few specimens may be given: “He that refraineth her refraineth the wind, and holdeth oil fast in his right hand.” — Coverdale. “Ointment which discovers itself.” — Boothroyd. “Conceal the fragrant oil which is upon his right hand.” — Trench. “Cometh upon oil.” — Stuart. “Encounters oil.” — Conant. “It is altogether as impossible for him to keep the wind from blowing, or to inclose a fragrant oil in his right hand so that its perfume shall not be perceived, as to make her hold her tongue, or to conceal her bawling humour.” — Patrick. “He that hideth her, hideth the winde, and she is as ye oyle in his sight that vttereth itself.” — Geneva Bible. The proverb is understood to be a sequel to the one preceding.

V. 17. Iron-Iron tools are made sharp and fit for use, by rubbing them against the file, or some other iron. The countenance-The company or conversation of his friend.

Verse 17. Iron sharpeneth iron] As hard iron, viz., steel, will bring a knife to a better edge when it is properly whetted against it: so one friend may be the means of exciting another to reflect, dive deeply into, and illustrate a subject, without which whetting or excitement, this had never taken place. Had Horace seen this proverb in the Septuagint translation when he wrote to the Pisos?

Ergo fungar vice cotis, acutum

Reddere quae ferrum valet, exors ipsa secandi.

HOR. ARS. POET., ver. 304.

“But let me sharpen others, as the hone

Gives edge to razors, though itself have none.”

FRANCIS.

Verse 17. Iron sharpeneth iron — Iron tools are made sharp, and fit for use, by rubbing them against the file, or some other iron; so a man sharpeneth the countenance of his friend — Quickens his ingenuity, enlivens his affections, strengthens his judgment, excites him to virtuous and useful actions, and makes him, in all respects, a better man. The countenance is here put for the mind or spirit, the state and disposition of which are commonly visible in men’s countenances.

Ver. 17. Iron sharpeneth iron, so a man sharpeneth the countenance of his friend. When we recognize the face of an old friend, we recollect the endearments of former life; and we want to know all the adventures of interest since we saw him. We anticipate a thousand pleasures we shall yet enjoy in his company. How much more so in religious society where friends are more pure, and where the hopes are immortal; and how much more so in heaven where we meet to part no more, and where we shall see the Lord with open face, who loved us, even unto death? Horace says, **** Ergo fungar vice cotis, acutum reddere quæ ferrum valet, exsors ipsa secandi. Ars Poet. 5:304. Whether you cut yourself or not, sharpen and make me cut, then I shall hope to return the favour.

17. Iron sharpeneth iron; so, etc. — Men’s minds are excited to activity by contact. One wit whets another. One friend encourages another. One intellectual man stimulates another. Both good and bad emotions are excited by mutual conversation. It is probable that the wise man here chiefly refers to the enlivening and improving influence of good, intelligent society. Countenance — ynp (pene) may be used tropically for mind. Miller translates: “Iron is welded to iron, so for a man the tie is the face of his friend.” He takes the root to be djy, (yahhadh,) instead of ddj, (hhadhadh:) his idea is not without plausibility.

V. 18. So he-That serves him faithfully, prudently, and diligently.

Verse 18. Whoso keepeth the fig-tree — That is, looks after it, and preserves it from suffering by drought, by vermin, or by wild beasts, &c.; shall eat the fruit thereof — Shall partake of its pleasant fruit in due time; so he that waiteth on his master — That serves him faithfully, prudently, and diligently; shall be honoured — Shall receive that respect and recompense which he deserves. He mentions the fig-tree, because such trees abounded in Canaan, and were valued and regarded more than other trees.

18. Eat the fruit thereof — Diligence and faithfulness in any relation of life shall be honoured with a reward. A general principle. Waiteth on — Guards his master, or watches faithfully over his interests. Comp. Proverbs 12:11; 28:19; 2 Timothy 2:6.

V. 19. So-So one man resembles another in the corruption of his nature.

Verse 19. As in water face answereth to face] All men’s hearts are pretty nearly alike; water is not more like to water, than one heart is to another. Or, as a man sees his face perfectly reflected by the water, when looking into it; so the wise and penetrating man sees generally what is in the heart of another by considering the general tenor of his words and actions. “Surely, if each man saw another’s heart

There would be no commerce;

All would disperse,

And live apart.”

HERBERT.

Verse 19. As in water face answereth to face — As the image of a man’s face in the water answers to his natural face who looks into it; or, as in water one man’s face is like another’s, the difference of men’s faces being not there visible; so one man resembles another not only in the regard of the corruption of nature, which is alike in all men, but also with respect to the tempers and dispositions of their minds, wherein likewise they frequently agree. Dr. Grey thinks the verse should be rendered, “As the water showeth the face to the face, so doth the heart the man to the man.” In which sense Castalio seems to have understood it, paraphrasing it thus: “As a man may know what kind of a face he hath if he will look into the water, so he may know what kind of a man he is if he will examine his conscience.” Another interpretation, adopted by some, is, “A man may see himself, while he looks upon other men, as well as know other men, by considering himself, and that as certainly as he can see his own face in the water, or in any other mirror;” there being little or no difference between one man and another by nature, but the difference being made by the grace of God.

19. As in water face answereth to face — Water was the first mirror, and a basin of pure water is the only reflector used by many in the East to this day. So the heart of man to man — The properties of human nature are common. We have substantially the same passions, affections, propensities, joys, sorrows, hopes, fears, motives, etc. So a man may reason from his own nature to that of others, and know others by himself. He may also judge himself, to some extent, by others. One heart corresponds to another. Some find, also, this sense in the words: That as face answers to face in water, so a man ought to expect no other affections from men than those he expresses toward them. Love answers to love, hatred to hatred.

V. 20. Hell-The grave devours all the bodies which are put into it, and is always ready to receive and devour more. The eyes-The desires, which discover themselves by the eyes.

Verse 20. Hell and destruction are never full] How hideous must the soul of a covetous man be, when God compares it to hell and perdition! The eyes of man are never satisfied.] As the grave can never be filled up with bodies, nor perdition with souls; so the restless desire, the lust of power, riches, and splendour, is never satisfied. Out of this ever unsatisfied desire spring all the changing fashions, the varied amusements, and the endless modes of getting money, prevalent in every age, and in every country.

Verse 20. Hell and destruction are never full — The grave devours all the bodies which are put into it, and is always ready to receive and devour more and more without end; so the eyes of man are never satisfied — That is, his desires, which work and discover themselves by his eyes.

20. Hell — lwav, (sheol,) the under or unseen world — the world of the dead, sometimes used of the place of unending punishment. Never full — Not satisfied nor satiated. So the eyes of man — “The lust of the eye” may be taken as the type of all desire. It is insatiable. Compare Ecclesiastes 1:8; 1 John 2:16; Proverbs 5:5; 7:27; 9:18; 15:11; 23:14.

V. 21. To his praise-Or, according to his praise. So a man is tried by praise.

Verse 21. As the fining pot for silver] As silver and gold are tried by the art of the refiner, so is a man’s heart by the praise he receives. If he feel it not, he deserves it; if he be puffed up by it, he is worthless.

Verse 21. As the fining-pot for silver — Is appointed and used for the trial of silver, and the detection and separation of the dross from it; so is a man to his praise — Or, according to his praise: that is, he is known by his praises; either, 1st, By the quality of those who praise and applaud him; and, as they are good or bad, so is he thought to be: or, rather, 2d, By his behaviour under praises, according as he conducts himself either humbly and modestly, with thankfulness to God, and a due sense of his own infirmities, which is the case and temper of a good man; or ambitiously and vain-gloriously, taking to himself the honour which he should give to God, as ungodly men generally do in such a case. Thus Bishop Patrick: “A man is discovered what he is, by trying how he can bear praises, commendations, and great applauses; which will presently show either the virtue or the vanity of his mind.” In this sense the LXX. seem to have understood the clause, reading anhr dokimazetai dia stomatov egkwmiazon twn auton, a man is tried by the mouth of those who praise him.

21. Fining pot — A crucible. So is a man to his praise — Or in respect to the praise bestowed upon him. Praise develops his true character. Many men cannot bear it. “They are puffed up,” and shown to be drossy or impure. Zockler gives the latter clause thus: “But a man according to his glorying;” that is, if he glories in praiseworthy things, he is praiseworthy, but if in base things, he is base. A good sense, which is also that of some others. “The meaning is, a man’s taste, or, as that is an inactive term, his praisings, work back upon him as thoroughly as a fining pot upon ore of silver.” — Miller. Compare Proverbs 19:3; 12:8, in the Hebrew. The Septuagint has, for the latter clause: “A man is tried by the mouth of them that praise him.”

Verse 22. Though thou shouldest bray a fool] Leaving all other conjectures, of which commentators are full, I would propose, that this is a metaphor taken from pounding metallic ores in very large mortars, such as are still common in the East, in order that, when subjected to the action of the fire, the metal may be the more easily separated from the ore. However you may try, by precept or example, or both, to instruct a stupid man, your labour is lost; his foolishness cannot be separated from him. You may purge metals of all their dross; but you cannot purge the fool of his folly.

Verse 22. Though thou shouldest bray, &c. — “The folly and wickedness of some men are so incurable, that though unto reproofs, and chidings, and threatenings, you should add stripes and blows, they would not grow a whit the wiser or better for it.” Not natural, but moral and wilful fools are here intended, who, by long continuance in sin, are hardened and stupified, and so are become incorrigible under all the means of amendment.

22. Bray — Pound, beat. Wheat — Any kind of grain, or anything pounded or bruised. “Barley, after being soaked in water, was [partially] dried in the sun, and then pounded in a mortar with a wooden pestle till the husk came off.” The sentiment of the proverb is: No punishment, however severe, can cure a fool of his folly. It might be thought improbable that any persons were ever punished by being pounded in a mortar: but sundry travellers, as Baron du Tott, Volney, and Knolles, testify that such a mode of punishment was in use among the Turks. Volney suggests that it came into vogue as a means of reaching those persons, the shedding of whose blood was not permitted by the letter of the law. “As for the guards of the towers,” says Knolles, “who had let Prince Koreskie (a prisoner) escape, some of them were impaled, and some were pounded or beaten to pieces in great mortars of iron, wherein they do usually pound their rice to reduce it to meal.” There are, however, no historic traces of this mode of punishment in Jewish history. The Septuagint knows nothing of “braying in a mortar;” but has instead, “Though thou scourge a fool, disgracing him in the midst of the council.”

V. 23. Flock-Flocks and herds are here put for all possessions, because anciently they were the chief part of a man’s riches.

Verse 23. The state of thy flocks] The directions to the end of the chapter refer chiefly to pastoral and agricultural affairs. Do not trust thy flocks to the shepherd merely; number them thyself; look into their condition; see how they are tended; and when, and with what, and in what proportion, they are fed.

Verses 23, 24. Be diligent to know the state of thy flock — That thou mayest preserve and improve what thou hast, and take care that thy expenses do not exceed thy income. Flocks and herds are here put for all riches and possessions, because anciently they were the chief part of a man’s riches. And look well, &c. — Hebrew, Ëbl tyv, set thy heart, &c. Trust not to thy servants, as many do, but make use of thine own eyes and reason for the conduct of thy affairs, lest thou come to ruin, as many have done by this very means. For riches — Hebrew, ˆsj, treasure, is not for ever — The sense is, what thou now possessest will not last always, but will soon be spent, if thou do not take care to preserve and improve it. And doth the crown endure, &c. — That is, a condition of the greatest honour and plenty. As if he had said, If a man had the wealth of a kingdom, without provident care and due diligence, it would soon be brought to nothing.

Ver. 23. Be thou diligent to know the state of thy flocks. Servants do their duty better, when the master performs his.

23. From this verse to the end of the chapter we have precepts pertaining to husbandry and the pastoral life. State — Literally, face, appearance. Look well to — Literally, set thine heart upon. The original is very forcible, and implies such personal care, attention, and familiarity with his flocks, that he would recognise the faces of individual sheep and goats, giving them affectionate oversight and superintendence. Comp. John 10:1, et seq., especially verses 3 and 4. The small cattle of the Hebrews consisted chiefly of sheep and goats, usually pastured together. Hence, ˆax, (tson,) flock, mostly of sheep, sometimes included both sheep and goats.

V. 24. For-What thou dost now possess, will not last always. If a man had the wealth of a kingdom, without care and diligence it would be brought to nothing.

Verse 24. For riches are not for ever] All other kinds of property are very transitory. Money and the highest civil honours are but for a short season. Flocks and herds, properly attended to, may be multiplied and continued from generation to generation. The crown itself is not naturally so permanent.

Verses 23, 24. Be diligent to know the state of thy flock — That thou mayest preserve and improve what thou hast, and take care that thy expenses do not exceed thy income. Flocks and herds are here put for all riches and possessions, because anciently they were the chief part of a man’s riches. And look well, &c. — Hebrew, Ëbl tyv, set thy heart, &c. Trust not to thy servants, as many do, but make use of thine own eyes and reason for the conduct of thy affairs, lest thou come to ruin, as many have done by this very means. For riches — Hebrew, ˆsj, treasure, is not for ever — The sense is, what thou now possessest will not last always, but will soon be spent, if thou do not take care to preserve and improve it. And doth the crown endure, &c. — That is, a condition of the greatest honour and plenty. As if he had said, If a man had the wealth of a kingdom, without provident care and due diligence, it would soon be brought to nothing.

24. Riches are not for ever — This assigns a good reason for the preceding. Wealth, though now abundant, does not necessarily stay for ever. On the contrary, it is very liable to be lost or squandered by carelessness and bad management.

V. 25. The hay-Another encouragement to diligence; God invites thee to it by the plentiful provisions wherewith he has enriched the earth for thy sake. The mountains-Even the most barren parts afford thee their help.

Verse 25. The hay appeareth] Take care that this be timeously mown, carefully dried, and safely ricked or housed. And when the tender grass and the proper herbs appear in the mountains in the spring, then send forth the lambs, the young of the flock, that they may get suitable pasturage, without too much impoverishing the home fields; for by the sale of the lambs and goats, the price of the field is paid-all the landlord’s demands are discharged. Either a certain number of lambs, goats, and other cattle, was given to the landlord; or so much money as so many lambs, &c., were then worth.

Verses 25-27. The hay appeareth, and the tender grass — In their proper seasons. These and the following things are mentioned as further arguments and encouragements to persuade to diligence: God invites thee to it by the plentiful provisions wherewith he hath enriched the earth for thy sake. And herbs of the mountains are gathered — Even the most barren parts afford thee their help. The lambs are for thy clothing — By their wool and skins, either actually used for thy clothing, or sold to purchase other clothing for thyself and family; and the goats are the price of thy field — By the sale whereof thou mayest either pay the rent of the field thou hirest, or purchase fields or lands for thyself. Goats might better be spared and sold than sheep, which brought a more certain and constant profit to the owner. And thou shalt have goats’ milk enough for thy food, the food of thy household — Or, if thou choosest rather to keep thy goats, their milk will serve thee for food to thyself and family. In ancient times men used a plain and simple diet, and neither knew nor used that luxury therein which after ages invented.

25. The hay appeareth — ryxj, (hhasir.) It may be doubted whether this is a correct translation. Stuart unsatisfactorily gives: “The grass passeth away.” The word also means an enclosure, court yard, encampment, village. It is probable that it means here either an enclosure for flocks or for pasturage. The verse might be translated: “The pasturage is discovered, and the tender grass appears, and the herbs (herbage) of the mountains are gathered.”

V. 26. The price-By the sale whereof thou mayest either pay the rent of the field which thou hirest, or purchase fields or lands. Goats might better be spared and sold than sheep, which brought a more constant profit to the owner.

Verse 26. The lambs are for thy clothing] So many fleeces are given in some places as rent to the landlord.

Verses 25-27. The hay appeareth, and the tender grass — In their proper seasons. These and the following things are mentioned as further arguments and encouragements to persuade to diligence: God invites thee to it by the plentiful provisions wherewith he hath enriched the earth for thy sake. And herbs of the mountains are gathered — Even the most barren parts afford thee their help. The lambs are for thy clothing — By their wool and skins, either actually used for thy clothing, or sold to purchase other clothing for thyself and family; and the goats are the price of thy field — By the sale whereof thou mayest either pay the rent of the field thou hirest, or purchase fields or lands for thyself. Goats might better be spared and sold than sheep, which brought a more certain and constant profit to the owner. And thou shalt have goats’ milk enough for thy food, the food of thy household — Or, if thou choosest rather to keep thy goats, their milk will serve thee for food to thyself and family. In ancient times men used a plain and simple diet, and neither knew nor used that luxury therein which after ages invented.

26. Goats — µydwt[, (‘hattudhim,) literally, bucks, either of sheep or goats, but here, perhaps, as in Authorized Version, used for goats in general, or for the full grown of sheep and goats. The goats are generally black or parti-coloured. They live night and day, summer and winter, under the open sky. They compensate their owners with milk, which is more highly esteemed than any other, although the milk of the cow is used a part of the year. Their flesh, also, is highly valued. Of their hair, among the Arabs especially, cloth is made to cover the tents. Out of their skins, bottles are manufactured, by stripping the hide from the body without slitting it open. These bottles are used to hold water, milk, wine, and other liquids. They are the kind of bottles spoken of in the Scriptures, as in Matthew 9:17. Goats are consequently greatly valued in the East. In them consisted a considerable part of the wealth of the people. (JAHN’S Bib. Antiq., sec. 46.)

V. 27. Goat’s milk-Or, if thou chusest rather to keep thy goats, the milk will serve thee for food to thyself and family. In ancient times men used a plain and simple diet.

Verse 27. Goats’ milk enough for thy food] Ëmjll lelachmecha, “to thy bread;” for they ate the bread and supped the milk to assist mastication, and help deglutition. And it seems that bread, with goats’ milk, was the general article of food for the master and his family; and for the servant maids who assisted in the household work, and performed the operations required in the dairy.

The reader who wishes to see these maxims detailed and illustrated at large, may consult the writers Deuteronomy Revelation Rustica, where he will find much curious information.

PROVERBS

Verses 25-27. The hay appeareth, and the tender grass — In their proper seasons. These and the following things are mentioned as further arguments and encouragements to persuade to diligence: God invites thee to it by the plentiful provisions wherewith he hath enriched the earth for thy sake. And herbs of the mountains are gathered — Even the most barren parts afford thee their help. The lambs are for thy clothing — By their wool and skins, either actually used for thy clothing, or sold to purchase other clothing for thyself and family; and the goats are the price of thy field — By the sale whereof thou mayest either pay the rent of the field thou hirest, or purchase fields or lands for thyself. Goats might better be spared and sold than sheep, which brought a more certain and constant profit to the owner. And thou shalt have goats’ milk enough for thy food, the food of thy household — Or, if thou choosest rather to keep thy goats, their milk will serve thee for food to thyself and family. In ancient times men used a plain and simple diet, and neither knew nor used that luxury therein which after ages invented.

27. Maintenance — µyyj, (hhayyim,) the means of livelihood — sustenance. Maidens — Never wanting in a large household. Here, naturally, shepherdesses, milkmaids.