1 These are also proverbs of Solomon, which the men of Hezekiah king of Judah copied out.
AS already intimated, we now enter upon a portion of this book, which did not form any part of it until the days of Hezekiah, nearly three centuries after the death of Solomon himself. Certain unnamed scribes, called in the Septuagint, “the friends of Hezekiah,” rescued from oblivion the maxims which form the five next chapters. We know from 1 Kings 4:32 That the wise king “spake three thousand proverbs: and his songs were a thousand and five.” Of the latter we know little. We have the Song of Songs, the dirge of Ecclesiastes; and it seems likely that Psalm 127 and perhaps others were from his pen. The rest of his songs God has not seen fit to preserve. In the book of Proverbs we have already had before us over four hundred sayings which he collated and handed down to future generations.
In the portion we now take up we find many additional proverbs; but whether transmitted orally or in writing, from his days to the times of Hezekiah, we are not able to definitely decide. The rendering “copied out” would be in favor of the latter thought, but as the word is as correctly translated “collected” (according to well-informed Hebraists), we cannot be positive as to either position. All the Christian needs to enable him to be certain of their divine inspiration is the well-known fact that they formed part of the Old Testament Scriptures when Jesus authenticated all of the three great divisions of the Law, the Prophets, and the Psalms.
2 It is the glory of God to conceal a thing;
But the honor 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.
More than once is our attention called, in the Bible, to the inscrutableness of God’s counsels and designs. See Deuteronomy 29:29, and Romans 11:33, 34. As the heavens are high above the earth, so, we are told, are His thoughts above ours. It therefore becomes Him to conceal from prurient curiosity His wondrous purposes.
But though He so acts, He would have those in authority search earnestly His word that they may find out His mind and will. This is good and profitable exercise.
As they delve into His hidden things, so He also searches out the secret chambers of their hearts which to their subjects are unknown. He keeps His own secrets, even as they theirs, revealing the same only to a chosen few.
Now all saints are kings unto God. Therefore He would communicate His mind to each one who studies to show himself approved unto Him. May it be ours to be manifestly kings in this happy sense!
See the words of the angel of the Lord to Manoah and his wife (Judges 13:17, 18).
4 Take away the dross from the silver
And there shall come forth a vessel for the finer.
5 Take away the lawless from before the king,
And his throne shall be established in righteousness.
See note on Proverbs 17:3. As, by the removal of all dross from melted silver, there is produced that which suits the finer, so by the taking away of evil counselors and lawless men from before a king, his throne is established in righteousness. Notice, in Solomon’s history, the many evil-doers who had to be judged ere he could occupy his throne in safety and in quietness. See 1 Kings 2 Throughout.
The same principle abides in regard to the coming kingdom of our Lord Jesus Christ. The wicked shall be destroyed and all the transgressors rooted out of the land when He returns in triumph to usher in the great day of the Lord (2 Thess. 1 and 2; Rev. 19).
6 Display not thyself 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 shouldst be put lower
In the presence of the prince whom thine eyes have seen.
Our Lord’s parable in Luke 14:7-11 is the same in meaning and similar in language. Undoubtedly He set high value upon this precious collection of wise and helpful sayings.
That pride and love of approbation which leads one unduly to put himself forward in the presence of the great is almost certain to have a crushing rebuke. He who places his own estimate upon his importance and takes his place accordingly, will likely rate himself far higher than others would, and so be forced in shame to give place to abler and better men. The man who is content with the lowly seat may be called to a higher one if found to be deserving of such recognition. See David, chosen as king when but a shepherd-lad (1 Sam. 16).
8 Go not forth hastily to strive,
Lest thou know not what to do in the end thereof,
When thy neighbor hath put thee to shame.
See notes on Proverbs 24:5, 6, and 27. Only when the matter is clearly of the Lord should one “go forth to strive.” Too often saints are found like king Josiah meddling in matters that do not concern them, to their shame and deep grief. How significant the words “After all this,” by which the unhappy account of his failure in going out against Pharaoh-necho is introduced, after a lifetime of carefulness and of devotion to God; he “goes forth hastily” to take part in what he should never have interfered with, and so meets a dishonored death (2 Chron. 35:20-24).
Compare our Lord’s words in Luke 12:57-59 and 14:31-33.
9 Debate thy cause with thy neighbor himself;
And discover not a secret to another:
10 Lest he that heareth it put thee to shame,
And thine infamy turn not away.
Much trouble and mischief might be avoided if people were careful to keep their differences to themselves, in place of spreading abroad information as to their shameful quarrels. If the simple scriptural rule, “Tell him his fault between thee and him alone,” were more generally acted upon, how many misunderstandings might be put right at once, in place of dragging on for long seasons and involving an ever-increasing circle of persons who should properly never even have heard of the case.
To go direct to one with whom there is danger of a quarrel, and debate the matter in a gracious spirit with him in secret, carefully keeping the matter from sharp ears and prying eyes—this is what the proverb commends. Nor is it only something commended. It is directly commanded by God Himself. Happy shall His people be when it is taken to heart and conscientiously acted upon! See Matthew 5:25, 26.
11 As apples of gold in pictures of silver,
So is a word fitly spoken.
The imagery has puzzled most of the commentators. Just what apples of gold might be is a question with many. One supposes embroidery of golden apples among picture-work of silver.
The explanation that seems most reasonable and commendable is that, by golden, we are to understand a rich yellow or orange color merely; not that the apples are actually of gold. It might be citron fruit, or oranges upon a silver platter; and many so understand it.
But the writer witnessed one day a most unusual occurrence in the chief orange-growing district of southern California; something, indeed, that none remembered as having taken place previously. A fairly heavy fall of snow occurred during the height of the orange harvest. The trees everywhere were covered with the silvery down, and as the lovely view spread out before me, and I noticed the great yellow globes hanging among the whitened boughs and leaves, I exclaimed involuntarily, “Apples of gold in pictures of silver!”
May not Solomon have gazed upon just such a scene? Oranges, in his time, were plentiful in Palestine; and the citron, a large fruit of the lemon variety abounds there still. It is not unlikely that he had beheld a similar view, some wintry day, to that which I have attempted to describe.
The effect would be lovely beyond all powers of pen to make known, but equally lovely are right words spoken at the proper time. See the words of Boaz to Ruth, the Moabitess (Ruth 2:8-13).
12 As an earring of gold, and an ornament of fine gold,
So is a wise reprover upon an attentive ear.
A rebuke kindly administered by a wise man should, in place of a rousing indignation, be esteemed as of greater value than a costly present. Such were the words of Oded the prophet to the host of Judah, and we find them acted upon as a message from God (2 Chron. 28:9-15).
13 As the cold of snow in the time of harvest,
So is a faithful messenger to them who send him:
For he refresheth the soul of his masters.
In ancient times, snow was used in Palestine, very much as ice is among us. In winter it was carefully put away so as to be available for cooling drinks in the heat of summer. The simile therefore is very easy to understand. As the cold snow refreshes the reapers in the warm harvest days, so does a dependable messenger refresh the soul of his masters. See Jahaziel in 2 Chronicles 20:14-17.
14 Whoso boasteth himself of a false gift
Is like clouds and wind without rain.
See the contrast in Proverbs 18:16. When clouds are seen in the sky, in a period of drought, men hope for showers and are disappointed if they do not come. So when one talks of making gifts but fails to fulfill his promises, he disappoints in the same way.
But Jude refers to this passage in regard to those who profess to be gifted as teachers of the truth of God, but who in reality have nothing for the souls of their hearers. It is a common thing to see such men, self-confident and positive as to their abilities and spiritual insight, but who are bereft of all true godly discernment.
See the full description of such false gifts in Jude 11-13.
15 By long forbearing is a prince persuaded,
And a soft tongue breaketh the bone.
Continued kindness and forbearance are powerful agents in overcoming obstinacy and angry passion, which seem as unyielding as a bone. The latter, is a hard, inflexible thing, but a soft tongue is said to break it; that is, mild, persuasive language can overcome where heated terms and wrathful expressions would only arouse deeper resentment. See David’s words to Saul after he had spared that monarch’s life a second time (1 Sam. 26:17-25).
16 Hast thou found honey?
Eat so much as is sufficient for thee,
Lest thou be filled therewith, and vomit it.
See note on Proverbs 24:13,14. To eat honey in moderation is good and healthful. Taken to excess it may be very deleterious. The same is true of what it signifies.
Throughout the Old Testament, honey seems to illustrate mere natural sweetness, hence it was forbidden to form part of the meat-offering which typified Christ in His perfect sinless humanity (see Lev. 2). He never sought solace in natural things, however pleasant or agreeable.
For us, they are permitted in their measure, but we need to beware of making them the chief object before our souls.
Wives and husbands need to watch lest their affection for each other, sweet and lovely as it is, crowds out the things of God. So with the various joys and pleasures of life. What is legitimate and wholly proper in its place, may prove very detrimental to all spiritual growth if it be permitted to become the supreme controlling power of the life. A little honey on the end of the pilgrim’s rod is desirable and helpful. Its abuse is another thing altogether. See Jonathan (1 Sam. 14:27).
So too, from the very difficulties of the way, if met and overcome in the fear of God may honey be extracted; but to go about searching for it, is far different to receiving it thankfully, when found in the carcass of a lion slain in the power of faith. See Samson ( Judges 14:5-9, 14). Notice verse 27 below.
17 Let thy foot be seldom in thy neighbor’s house;
Lest he be weary of thee, and hate thee.
The lesson is simple and important, but one which many of us are slow to learn. The heart of the proverb is expressed in one of our own, “Familiarity breeds contempt.” This is one form of the honey, a too free indulgence in which the verse above warns us. Even in the case of the best of friends it is well that there should be some delicacy as to continually visiting and intruding, for it is an easy thing to wear out one’s welcome. Few of us can stand minute, daily inspection without its being very much to our disadvantage. It frequently happens that they who were the best of friends become the bitterest enemies, because of neglect of so simple a Scripture as this.
More time spent in secret with God, and less spent in gadding about among men, would result in far greater profit to our souls and bring much more glory to our Lord Jesus Christ. Consider the error to which “the younger widows” were prone, and be warned thereby (1 Tim. 5:13).
18 A man that beareth false witness against his neighbor
Is a battle-hammer (or, war-club), and a sword, and a sharp arrow.
How little the slanderer considers the grief oft-times caused to the innocent objects of his vicious tongue! As war-like weapons, carrying pain and anguish in their wake, are the hateful and cruel words they recklessly utter, often destroying all peace of mind and arousing just indignation. On the other hand, it is well for the injured one to take all to the Lord Himself and leave it at His feet, accepting it as part of the discipline of the path. To remember that nothing can come to a believer but what divine love can use in blessing, is to rise triumphant above the tongue of slander and every other evil.
Nothing is harder for a wounded spirit and a sensitive soul than to endure uncomplainingly untrue accusations. Indignation against the false accuser, a determination to clear oneself at all costs, if possible; to avenge oneself on the evil-doer—how natural are all these things to the human heart! But to go on, serenely looking to God for grace to so live that all shall see the falsity of the charge; to commit the keeping of my reputation to Him who permitted the trial for my humbling; to own the righteousness of His ways as I reflect on the many occasions upon which I have dishonored His name, however innocent I may be now—these are healthful exercises indeed. Thus I am kept from taking things into my own hand, and can count upon God to act for me, as of old He did for Job, for David, for Daniel, and a host of others who had learned to commit all to Him whose love is unchanging, and who never permits a trial unless He discerns in the state of soul a “needs be” for the affliction which His government permits. See verse 23 below.
19 Confidence in an unfaithful man in time of trouble
Is like a broken tooth, and a foot out of joint.
What is more trying on the nerves and wearing on the spirit than a broken tooth, or a dislocated foot? Anxiety and inconvenience are ever present. So is it when dependence is placed upon a faithless man, who deserts his post in time of trouble. See John Mark (Acts 13:13; 15:37, 38).
20 As he that taketh away a garment in cold weather,
And as vinegar upon soda (natron),
So is he that singeth songs to a heavy heart.
The natron of the ancients is not the niter or saltpeter of our times, but was a native mineral soda of Palestine, which, when put in contact with an acid, would foam.
To take away a garment in cold weather would add to the person’s discomfort, arousing indignation, even as vinegar poured upon natron would effervesce. So one who sang light frivolous songs to him who was of a heavy heart, would only increase his distress and cause his anger to be stirred.
There is a time for all things. The merry-hearted love to sing; the sad and grief-stricken prefer loving sympathy. See Judah by the waters of Babylon (Ps. 137:1-4).
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 Jehovah shall reward thee.
These are the verses quoted, with the exception of the last clause, by the apostle Paul in Romans 12:21. He there takes them verbatim from the Septuagint.
It is certainly worthy of note that when a line of conduct suited to Christians, who have entered into the precious truths unfolded in Romans 3 to 8 inclusive, is in question, the Holy Ghost should quote from this portion of the Old Testament. This but bears out the remark made in the introduction that here we have the behavior which becomes the man of God basking in the full blaze of present truth.
Vengeance is to be far from the thoughts of the saint. He is to show grace and compassion even to his enemies, losing no opportunity to minister to their need. By so doing, the fire of love will soften their angry feelings, and the Lord’s reward will be upon the soul who thus imitates his Master, who said, “Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you” (Matt. 5:44). It would be the greatest incongruity for one who was himself the object of grace to attempt to deal in judgment with those who had wronged him. See Stephen (Acts 7:60).
23 The north wind driveth away rain:
So doth an angry countenance a backbiting tongue.
The receiver of stolen goods is as guilty as the thief. So is it with the one who gives encouragement to another to relate scandalous stories. Nothing is more conducive to strife and sorrow among the people of God than the repeating of matters that cannot profit, and that bring pain to the one of whom they are related. But there is no surer way to encourage the backbiter than by giving ear to his tales. If met by “an angry countenance,” and reproved in the fear of God, the mischief might often be nipped in the bud.
When people come with unsavory tales about absent persons it would be well to meet them in the spirit that David manifested towards Rechab and Baanah, for such people are character-assassins (2 Sam. 4:5-12).
24 It is better to dwell in the corner of the housetop,
Than with a brawling woman in a wide house.
This is a repetition of Proverbs 21:9. It is not by mere chance that the words are repeated, nor that several times the wretchedness of dwelling with an insubject and contentious woman is referred to. God has established an order in creation which is not broken with impunity. See Ephesians 5:22-24.
25 As cold waters to a thirsty soul,
So is good news from a far country.
The glorious gospel of the blessed God is, above all else, that good news from a far country, which is to the thirsty soul like a draft of clear sparkling water from a cold spring. When, weary, famished, and ready to perish, the poor sinner quaffs the living water, it becomes in his inmost being a fountain springing up unto everlasting life. See the woman of Samaria (John 4:6-29).
26 A troubled fountain, and a defiled well,
Is a righteous man giving way before the lawless.
To the thirsty traveler a troubled fountain or an evil spring defiled with filth and impurities is a cause for grief and vexation. So will a godly and upright man be disappointed and pained to behold a righteous person set at naught, or oppressed by those who have no principle and who refuse to subject themselves to law, either divine or human. See Gedaliah and Ishmael (Jer. 41:1-3).
27 It is not good to eat much honey;
So to search after one’s own glory is wearisome.
See note on verse 16 above. The immoderate use of honey is pernicious. Much more so is inordinate ambition. He who lives but to glorify himself, will be wearied in the search after vanity. Of this the entire book of Ecclesiastes is witness. Also see God’s message to Baruch the son of Neriah ( Jer. 45:6).
28 He that hath no rule over his own spirit
Is like a city that is broken down and without walls.
See note on Proverbs 16:32. Self-control is ever important. This is the temperance of the New Testament. Paul made it his object to keep his body under, that thus he might make manifest the fact that he was not a reprobate or castaway (1 Cor. 9:26, 27). Lack of this control of himself sadly dishonored Noah, and that shortly after world-government had been committed to him (Gen. 9:20, 21). Moses, too, of all men the meekest, failed in self-government when angered at Meribah (Num. 20). May we have grace given to hold our spirits in godly subjection, that thus we become not like a city exposed to the ready assaults of its enemies! Even when one is clearly in the right, nothing so prejudices his case as losing control of his temper, and uttering heated, hasty words. Others are prone to forget the minor points of the evidence at such a time, and to judge by the spirit manifested. Therefore the importance of exemplifying in our words and ways “the meekness and gentleness of Christ.”