Proverbs 25

32-34. This scene affords us a symbol—at once vivid and but too truthful—of the moral ruin which comes over the soul of the spiritual sluggard. He, too, makes this the law of his life—“A little more sleep, a little more slumber”—a little more procrastination of life’s chief work, heedlessly quenching the sense of present duty, drowning his more grave convictions under the din and roar of earthly bustle; studying evermore to be so engrossed with cares or with pleasures as never to think deeply and solemnly of God and of his own momentous responsibilities, so he sleeps and dreams life away; but his soul, ah, how desolate of moral culture and of moral fruit unto God! Oh, those thorns and weeds of sinful growth; and what shall be the end thereof? So shall thy poverty come like the mounted highwayman—they want like an armed man! H. C.

1. THESE also are proverbs of Solomon, which the men of Hezekiah king of Judah copied out.

2. It is the glory of God to conceal a thing: But the glory of kings is to search out a matter.

3. The heaven for height, and the earth for depth, And the heart of kings is unsearchable.

4. Take away the dross from the silver, And there cometh forth a vessel for the finer :

5. Take away the wicked from before the king, And his throne shall be established in righteousness.

6. Put not thyself forward in the presence of the king, And stand not in the place of great men :

7. For better is it that it be said unto thee, Come up hither; Than that thou shouldest be put lower in the presence of the prince, Whom thine eyes have seen.

8. Go not forth hastily to strive, Lest thou know not what to do in the end thereof, When thy neighbour hath put thee to shame.

9. Debate thy cause with thy neighbour himself, And disclose not the secret of another :

10. Lest he that heareth it revile thee, And thine infamy turn not away.

11. A word fitly spoken Is like apples of gold in network of silver.

12. As an earring of gold, and an ornament of fine gold, So is a wise reprover upon an obedient ear.

13. As the cold of snow in the time of harvest, So is a faithful messenger to them that send him; For he refresheth the soul of his masters.

14. As clouds and wind without rain, So is he that boasteth himself of his gifts falsely.

15. By long forbearing is a ruler persuaded, And a soft tongue breaketh the bone.

16. Hast thou found honey? eat so much as is sufficient for thee; Lest thou be filled therewith, and vomit it.

17. Let thy foot be seldom in thy neighbour’s house; Lest he be weary of thee, and hate thee.

18. A man that beareth false witness against his neighbour Is a maul, and a sword, and a sharp arrow.

19. Confidence in an unfaithful man in time of trouble Is like a broken tooth, and a foot out of joint.

20. As one that taketh off a garment in cold weather, and as vinegar upon nitre, So is he that singeth songs to an heavy heart.

21. If thine enemy be hungry, give him bread to eat; And if he be thirsty, give him water to drink:

22. For thou shalt heap coals of fire upon his head,

And the LORD shall reward thee.

23. The north wind bringeth forth rain:

So doth a backbiting tongue an angry countenance.

24. It is better to dwell in the corner of the housetop,

Than with a contentious woman in a wide house.

25. As cold waters to a thirsty soul,

So is good news from a far country.

1. THE portion of the book commencing here (chaps. 25-29) was transcribed and compiled by men appointed to this service by King Hezekiah. It is of small account to us to inquire in whose keeping they had been during the period of two hundred and seventy-five years since the death of Solomon; or why these were not introduced into the sacred canon at the same time with the earlier portions of this book. The bar to such inquiries is that we know nothing on the subject and have no means of knowing. It must suffice us to know that these proverbs were extant; that they came to the knowledge of Hezekiah; and that he employed suitable men to copy them and append them as we see here, to the previously compiled proverbs of Solomon. H. C.

Here the commencement of a new and later section is more distinctly set before us. “These are also proverbs of Solomon, which the men of Hezekiah, king of Judah, copied out.” The words are very remarkable. They show the existence of a collection of proverbs already recognized as authoritative. They point to a literary activity specially busied at that period in collecting and arranging the scattered fragments of the past, either as making further extracts from the original more bulky collection, or putting into writing what had hitherto been handed down orally. And it may be noted that the section which thus opens is all but identical in character with that from 10:1; 22:16, which bears the heading “The Proverbs of Solomon,” and which we have seen reason to regard as the kernel of the original book. The maxims are of the same length, have the same parallelism of structure, and are more or less grouped together in the same way, according to their subjects. There is the same stress laid on the ideal majesty of the kingly office, on the typical characters of the “fool,” the “slothful,” and the “righteous.” E. H. P. —By the men of Hezekiah we are doubtless to understand his friends, who were literary courtiers. It matters not whether the service was performed at the king’s suggestion or at theirs,

26. As a troubled fountain, and a corrupted spring,

So is a righteous man that giveth way before the wicked.

27. It is not good to eat much honey:

So for men to search out their own glory is not glory.

28. He whose spirit is without restraint

Is like a city that is broken down and hath no wall.

It was an important and a very acceptable service; and it is no wonder that such an excellent king as Hezekiah should forward such a compilation. M. S.

2. It is God’s glory that His ways are unsearchable, past finding out, and that He takes none into His secret counsels to avail Himself of their wisdom, but in this sense rules the universe alone, in His own infinite knowledge, wisdom and love. H. C.—That “God’s ways are unsearchable,” is one of His high and awful prerogatives. “Verily He is a God who concealeth Himself,” says Isa. 45:15. This deep mystery serves to make a solemn impression and to silence all impertinent inquiry. On the other hand, kings should never proceed in a hidden way, but do all by inquiry and counsel, respecting what they are called to decide. Without searching out a matter, in this sense, they can never decide properly. It is a king’s glory to get all the light he can. M. S.

The concealment which God has thrown over His ways, works, and Word tends to glorify Him, as it is, in part, the necessary consequence of His infinite superiority to all finite beings in wisdom and understanding—the inevitable result of His being God. His wisdom is that which belongs to Him as the Fountain of wisdom, the Father of light, the Source of all knowledge. His purposes and designs cannot, therefore, be adequately scanned by the wisdom of men, from whom He must necessarily conceal more than He reveals. He cannot, on account of His incomparable greatness and excellence, bring His plans and operations within the comprehension of His creatures. Viewing eternity in all its extent, having present to His mind all that is past and all that is future, seeing the end from the beginning, looking forward to the remotest period and embracing in His prospect all possible future events, He regulates His conduct upon a scale which belongs only to Him that inhabits eternity. Concealment is the necessary indication and proof as well as the effect of His being “infinite in council.” The judgments of such a Being must by the necessity of His nature be to our limited apprehensions “a great deep.” “Oh, the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out!” R. Hall.

8. A man hasty in strife, or easily provoked, and who readily enters into a quarrel, if he gets worsted in any respect, i.e., put to shame, becomes so enraged that he is apt to do something desperate, either what is very wicked or is fraught with danger.

9,10. That is, “Do not reveal secrets; for He who hears the revelation will reproach thee for making it; and ill fame will follow thee; yea, even such as will not depart from thee.” M. S.

11. “Fifty spoken,” spoken in the fitting time and wisely adapted to the circumstances. As to the precise thing to which it is here compared, critics differ, leaving us to choose between some actual fruit of gold color, served in a dish ornamented with silver; and real gold and silver, wrought into tapestry, to be suspended for ornamental purposes. In either construction the figure is beautiful, and sets forth a very beautiful scene in social life. Let him who would make social life a thing of beauty and joy study how to put in “words fifty spoken” on every opportune occasion. The original word used here I take to mean precisely, according to the circumstances of the case. H. C.

There are times when men should speak for the vindication of truth; when “words fifty spoken are like apples of gold in network of silver;” but there are more times when they should be silent. It is usually better to be silent than to engage in controversy, either oral or written. The residuum of good that comes from heated, partisan debates on disputed questions, theological, ecclesiastical, or political, is exceedingly small; while the amount of evil they have done is immeasurable. Such disputes usually degenerate into “strifes of words, whereof cometh envy, strife, railings and evil surmisings.” Silence is golden when you are angry; for, if you speak then, you will be sure to say what you will regret afterward. But if you keep still until your passion is gone, you can speak more justly, more plainly and with better effect than you could speak in anger. Zimmerman.

12. The man who administers reproof wisely, tenderly, to one who opens his ear and his heart thankfully to hear and to profit thereby, are next compared to the finest ornament of gold

—a scene in the social and moral world the beauty of which Solomon had an eye to see, a heart to appreciate, and a pen to describe with exquisite charm. Such moral culture, such winning ways to draw the young from folly to wisdom, are indeed more angelic than any ornament of fine gold can avail to represent.

13. Ice-water in a hot summer day gives us the true sense of this figure. So is a reliable messenger to his employers. They can trust him, and they are refreshed by his fidelity to his trust. H. C.

14. The comparison is very striking and the sentiment pungent. Clouds and wind sometimes promise rain, and do not give it; so the boasting man promises, and perhaps parades, his so-called gifts; but he does not bestow them.

15. Meaning: “Forbearance and gentleness have great power in subduing self-will and obstinate persistence in wrong-doing.” M. S.

16. In Palestine honey was found wild and eaten naturally in large quantities by hungry men. Hence the temptation to excess, and hence this caution, the spirit of which should pass over to every form of animal indulgence. In the hour of abundance and in the face of its temptations guard against excess. The reaction of abused nature is by no means comfortable. H. C.—The goodness of God, which hath made our complex constitution, our many-sided manhood, so marvellously capable of pleasure, hath made bountiful provision for full satisfaction and delight. In all true physical delights the Christian finds honey; and to him the good God says, “Hast thou found honey? Eat it.” Wray.—What the Bible forbids is excess in the use of pleasure, untimely pleasures, and pleasures that arise from sin or that lead to sin. The prohibition of such pleasures proceeds upon a principle of benevolence. There is a point at which pleasure becomes pain. It is the law of our being that if pleasure is to remain pleasure, it must be enjoyed moderately and intermittently. J. P.

17. Be not too intimate with any. He that sponges upon his friend loses him. How much better a Friend, then, is God than any other friend; for we withdraw not our foot from His house, the throne of His grace; the oftener we come to Him the better and the more welcome.

18. The sin condemned is bearing false witness against our neighbor, either in judgment or in common conversation, contrary to the law of the ninth commandment. That which it is here condemned for is the mischievousness of it; it is in its power to ruin not only men’s reputation, but their lives, estates, families, all that is dear to them. H.

Maul, sword, sharp arrow. None of these death-weapons is more terrible than the false and slanderous tongue, perjuring itself in order to ruin a neighbor in the vital issues of a trial before the courts of justice. Slander anywhere, under any circumstances, is a death-weapon wielded against a man’s good name. H. C.—It is the false tongue and the lying lip which there is no fence against. When that is the weapon, a man may strike where he cannot reach; and a word shall do execution both farther and deeper than the mightiest blow. South.

19. Meaning: A treacherous man will not only fall you in a time of distress, but will annoy you like a broken tooth or a sprained foot. M. S.

20. Two examples of unwisdom and incongruity are brought together to sharpen the point of the proverb against that of which the third clause speaks, that of putting off a garment when it is most needed; that of pouring vinegar upon nitre or potash, and so utterly spoiling it. The effervescence caused by the mixture is perhaps taken as a type of the irritation produced by the “songs” sung out of season to a heavy heart. E. H. P.

21. By this it appears that, however the scribes and Pharisees had corrupted the law, not only the commandment of loving our brethren, but even that of loving our enemies, was not only a new, but an old commandment; an Old Testament commandment, though our Saviour has given it us with the new enforcement of His own great example in loving us when we were enemies. H.

22. Means, For in this way thou wilt heap coals, etc. The specification of bread to your enemy when hungry, water when thirsty, of course represents any and every act of kindness and love. The sentiment is, Love your enemies and show it by doing them good. The figure requires us to think of the effect of kindness, as shown by a man to his enemy, and not of any retribution from God upon him. See how Paul (Rom. 12: 20) cites and uses this passage. Dismiss (says he) all thought of vengeance; leave vengeance to God alone, and turn thine heart wholly to kindness: so shalt thou overcome evil with good. Our Lord has the same doctrine in its comprehensive form (Matt. 5: 44): “Love your enemies,” etc. The same doctrine of morality, the same law of love, appears in both the Old Testament and the New. A sublimely glorious doctrine indeed! H. C.

Has any one permitted himself to make use of injurious expressions respecting you? Reply to him by blessings. Does he treat you ill? Be patient. Does he reproach you? Is the reproach just? If it be, condemn yourself; if not, it is but a breath of air. Flattery could not really impart a merit to you if you have it not; nor calumny give you faults that you do not actually possess. Does he tax you with ignorance? In showing yourself angry you justify the charge. Does he persecute you? Think of Jesus Christ. Can you ever suffer as He has suffered! Basil.

25. The words remind us of the scanty intercourse in the old world between wanderers and the home they had left. The craving for tidings in such a case might be as a consuming thirst, the news that quenched it as a refreshing fountain. E. H. P.

26. Oriental travellers are often sadly disappointed to find the fountain in the desert which they have travelled far to reach “troubled” and “corrupted”—tramped and fouled—by the feet and the offal of camels, asses—every animal of the desert. Having hoped for pure, wholesome water, they look with sad and sinking heart upon this loathsome mass. Such is the spectacle when a righteous man succumbs before the wicked. H. C.—For the righteous to be cowardly, to truckle to the wicked, to be afraid of opposing his wickedness and basely to yield to him, this is a reflection upon religion, a discouragement to good men, and strengthens the hands of sinners in their sins, and so is like a troubled fountain and a corrupt spring. H.

Oh, professors, look to your steps—the devil desires to make use of you for evil purposes! The sins of others, who make no profession of godliness, will never so fit his purpose for the blinding of men’s eyes, as the least slip or falling of yours will do. It is the living bird that makes the best snare to draw others into the net. The grossest wickedness of profane sinners passes away in silence, but all the neighborhood shall ring with your miscarriages. “A righteous man falling down before the wicked is as a troubled fountain and a corrupt spring.” The scandalous falls of good men are like a bag of poison cast into the spring from whence the whole town is supplied with water. You little know what mischief you may do. Flavel.

Profession without practice makes us to resemble the stony ground, which brought forth a green blade, but no fruit to due maturity; like the fig-tree, which, having leaves but no

figs, was accursed; like the tree in the garden, which, cumbering the ground with its fruitless presence, was threatened to be cut down; like glowworms, which have some lustre but no heat—seeing such professors shine with some light of knowledge, but without all warmth of Christian charity. Downame.—The Christian’s character must harmonize with his profession, if he would have his testimony to the power of Christ weighty and influential. The man who is known to have been sick, and to have been to the physician, speaks of the power of the physician without saying a word, simply by being seen to be in health. He is a living, walking witness, and cannot but testify to all who see him. So is the recovered sinner, the Christian convalescent. And every recovered Christian, by his life, ought to speak as loudly. Champneys.