Use the present time with diligence and wisdom ad presume not upon tomorrow. We should speak of the morrow as those who are submitted to the will of God, knowing the uncertainty of one moment, except as God allows it to us. Human friendships are often sweet, but the greatest sweetness and confidence will be found in Jesus, the greatest Friend of all. To-morrow is uncertain. Self-praise forbidden. Anger and envy. Reproof from a friend. Want makes us feel the value of a supply. A good neighbor. Beware of suretyship. Suspicious praise. The quarrelsome woman. One friend helps another. Man insatiable. The incorrigible fool. Domestic cares. The profit of flocks for food and raiment. 27:1 Boast not thyself of to morrow; for you knowest not what a day may bring forth. Vs. 1: We know not what a day may bring forth. This does not forbid preparing for tomorrow, but presuming upon tomorrow. We must not put off the great work of conversion, that one thing needful. Verse 1. Boast not thyself of to-morrow — See note on James 4:13, etc. Do not depend on any future moment for spiritual good which at present you needest, and God is willing to give, and wiyout which, should death surprise you, you 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 you into the morewenning”. Here we see the derivation of our word morning; “morewenning”, from more, and wen or won, to dwelt, 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. The young man again, let him also consider the uncertainty of death, and that oftentimes, when many older persons continued here, the young were carried off before them. For, for this reason, that we may not make traffic of our death, it is left in uncertainty. Wherefore also a certain wise man adviseth, saying, “Make no tarrying to turn unto the Lord, and put not off from day to day: for thou knowest not what to-morrow shall bring forth.” (Ecclesiastes 5:7; Proverbs 27:1) For by putting off there is danger and fear; but by not putting off manifest and secure salvation. Hold fast then by virtue. St. John Chrysostom: Commentary on 2 Corinthians 10:17. 27:1 Let us not then be procrastinating till tomorrow. For we “know not what the next day may bring forth;” nor let us say, “we shall conquer this habit by little and little;” since this little and little will never come to an end. Wherefore, dismissing that excuse, we should say, “If we do not reform the practice of swearing today, we will not leave off till we do, though ten thousand things were to press us; though it were necessary to die, or to be punished, or to lose all we have; we will not give the devil the advantage of slackness, nor the pretext of delay.” St. John Chrysostom: Concerning the Statues, 20:22 27:2 Let another man praise you, and not your own mouth; a stranger, and not your own lips. vs. 2: There may be occasion for us to justify ourselves, but not to praise ourselves. Verse 2. Let another man praise you, and not thine own mouth — We have a similar proverb, which illustrates this: “Self-praise is no commendation.” 27:2 For self-pleasing is a perilous thing for one who has to be on his guard against falling into pride. St. Augustine: On the Gospel of St. John, tractate 58:3. 27:3 A stone is heavy, and the sand weighty; but a fool’s wrath is heavier than them both. 27:4 Wrath is cruel, and anger is outrageous; but who is able to stand before envy? vs. 3, 4: Those who have no command of their passions, sink under the load. 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 youghts of thus benefiting1825 https://coptic-treasures.com/ Proverbs 27 2 his neighbor. However, at last he requested that one of his eyes should be taken out, in order that his neighbor might lose both. 27:4 For that evil is so far incurable that it is made worse by attentions, it is increased by services, is irritated by presents, because as the same Solomon says: “envy endures nothing.” St. John Cassian: Conference 18:16. 27:5 Open rebuke is better than secret love. 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.” 27:6 Faithful are the wounds of a friend; but the kisses of an enemy are deceitful. vs. 5, 6: Plain and faithful rebukes are better, not only than secret hatred, but than love which compliments in sin, to the hurt of the soul. 27:6 it seems to me, more seriously “wounding friendship and setting at naught the laws of brotherly union.” For I would hesitate to give the name of Christian to those friendships in which the common proverb, “Flattery makes friends, and truth makes enemies,”’ is of more authority than the scriptural proverb, “Faithful are the wounds of a friend, but the kisses of an enemy are deceitful.” St. Augustine: Letter 82, 31. 27:6 I had rather, he says, be healed by a rebuke administered in kindness, than be deceived and led astray by smooth flattery, coming on me as an ointment on my head. The self-same sentiment is found elsewhere in Scripture under other words: “Better are the wounds of a friend than the proffered kisses of an enemy.” St. Augustine: Answers to Letters of Petilian, the Donatist, book 2:104 (236). 27:6 Did I not say to thee when you continually rebuked me for speaking the truth, “I love thee better than they do who flatter thee?” “I who reprove thee care more for thee than they who pay thee court?” St. John Chrysostom: Eutropius, Patrician and Counsel, homily 1:1. It is not that we desire to be approved, and you reproved. I would gladly manifest, if it were possible, with my very eyes, the love which I bear to you: for then no one would be able to reproach me, though my language were ever so rough. “For speech of friends, yea, were it insult, can be born;” more “faithful are the wounds of a friend, rather than the ready kisses of an enemy. (Proverbs 27:6.) There nothing I love more than you, no, not even light itself. I would gladly have my eyes put out ten thousand times over, if it were possible by this means to convert your souls; so much is your salvation dearer to me than light itself. For what profit to me in the rays of the sun, when despondency on your account makes it all thick darkness before my eyes? Light is good when it shines in cheerfulness, to a sorrowful heart it seems even to be a trouble. How true this is, may you never learn by experience! St. John Chrysostom: Homilies on Acts, 3. 27:6 Not every one who is indulgent is a friend; nor is every one an enemy who smites. Better are the wounds of a friend than the proffered kisses of an enemy. It is better with severity to love, than with gentleness to deceive. More good is done by taking away food from one who is hungry, if, through freedom from care as to his food, he is forgetful of righteousness, than by providing bread for one who is hungry, in order that, being thereby bribed, he may consent to unrighteousness. St. Augustine: Letter 93, ch. 2:4.. https://coptic-treasures.com/ Proverbs 27 3 27:6 Certainly, if it is necessary to give witness, then, when one knows of any fault in a friend, one ought to rebuke him secretly — if he does not listen, one must do it openly. For rebukes are good, and often better than a silent friendship. Even if a friend thinks himself hurt, still rebuke him; and if the bitterness of the correction wounds his mind, still rebuke him and fear not. “The wounds of a friend are better than the kisses of flatterers:” Rebuke, then, thy erring friend; forsake not an innocent one. For friendship ought to be steadfast s and to rest firm in true affection. We ought not to change our friends in childish fashion at some idle fancy. St. Ambrose: Duties of the Clergy, 3:22 (127). 27:6 GOOD-WILL also is wont to remove the sword of anger. It is also good-will that makes the wounds of a friend to be better than the willing kisses of an enemy. Goodwill again makes many to become one. For if many are friends, they become one; in whom there is but one spirit and one opinion. St. Ambrose: St. Ambrose: Duties of the Clergy, 1:34 (173). 27:7 The full soul loathes an honeycomb; but to the hungry soul every bitter thing is sweet. vs. 7: The poor have a better relish of their enjoyments, and are often more thankful for them, than the rich. In like manner the proud and self-sufficient disdain the gospel; but those who hunger and thirst after righteousness, find comfort from the meanest book or sermon that testifies of Christ Jesus. 27:7 LXX Therefore also a certain wise man who had an accurate knowledge of all that concerned pleasure, and understood how to moralize about these things said “the fall soul mocketh at honeycombs:” showing that the conditions of pleasure consist not in the nature of the meal, but in the disposition of the eaters. St. John Chrysostom: None can harm him who does not injure himself, 8. 27:8 As a bird that wanders from her nest, so is a man that wanders from his place. vs. 8: Every man has his proper place in society, where he may be safe and comfortable. Verse 8. Is 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, etc. 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 you shalt be fed.” 27:8 Have pity, O Lord God, lest they who pass by trample on the unfledged bird; and send Thine angel, who may restore it to its nest that it may live until it can fly. St. Augustine: Confession, 12:27 (37). 27:9 Ointment and perfume rejoice the heart: so doth the sweetness of a man’s friend by hearty counsel. 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, etc. 27:10 Your own friend, and your father’s friend, forsake not; neither go into your brother’s house in the day of your calamity: for better is a neighbor that is near than a brother far off. 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. 1826 vs. 9, 10: Depend not for relief upon a kinsman, merely for kindred’s sake; apply to those who are at hand, and will help in need. But there is a Friend that sticketh closer than a brother, and let us place entire confidence in him. 27:10 For Solomon also says: “Better is a neighbor that is near than a brother far off.” For this reason a man generally trusts himself to the good-will of a friend rather than to the ties of relationship with his brother. So far does goodwill prevail that it often goes beyond the pledges given by nature. St. Ambrose: Duties of the Clergy, 1:34 (174). https://coptic-treasures.com/ Proverbs 27 4 27:11 My son, be wise, and make my heart glad, that I may answer him that reproaches me. vs. 11: An affection parent urges his son to prudent conduct that should gladden his heart. The good conduct of Christians is the best answer to all who find fault with the gospel. 27:12 A prudent man foreses the evil, and hides himself; but the simple pass on, and are punished. Verse 12. A prudent man foreseeth the evil — The very same as chap. 22:3. vs. 12: Where there is temptation, if we thrust ourselves into it, there will be sin, and punishment will follow. 27:13 Take his garment that is surety for a stranger, and take a pledge of him for a strange woman. Verse 13. Take his garment — The same as chap. 20:16. vs. 13: An honest man may be made a beggar, but he is not honest that makes himself one. 27:14 He that blesses his friend with a loud voice, rising early in the morning, it shall be counted a curse to him. vs. 14: It is folly to be fond of being praised; it is a temptation to pride. Verse 14. He that blesseth his friend — He who makes loud and public protestations of acknowledgments to his friend for favors 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. 27:15 A continual dropping in a very rainy day and a contentious woman are alike. Verse 15. A continual dropping— See chap. 19:13. 27:16 Whosoever hides her hides the wind, and the ointment of his right hand, which bewrays itself. 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. vs. 15, 16:The contentions of a neighbor may be like a sharp shower, troublesome for a time; the contentions of a wife are like constant rain. 27:17 Iron sharpens iron; so a man sharpens the countenance of his friend. vs. 17: We are cautioned to take heed whom we converse with. And directed to have in view, in conversation, to make one another wiser and better. 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, wiyout 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. 1827 “But let me sharpen others, as the hone Gives edge to razors, yough itself have none.” FRANCIS. 27:18 Whoso keeps the fig tree shall eat the fruit thereof: so he that waits on his master shall be honored. vs. 18: Yough a calling be laborious and despised, yet those who keep to it, will find there is something to be got by it. God is a Master who has engaged to honor those who serve him faithfully. 27:19 As in water face answers to face, so the heart of man to man. 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. https://coptic-treasures.com/ Proverbs 27 5 vs. 19: One corrupt heart is like another; so are sanctified hearts: the former bear the same image of the earthly, the latter the same image of the heavenly. Let us carefully watch our own hearts, comparing them with the word of God. 27:20 Hell and destruction are never full; so the eyes of man are never satisfied. vs. 20: Two things are here said to be never satisfied, death and sin. The appetites of the carnal mind for profit or pleasure are always desiring more. Those whose eyes are ever toward the Lord, are satisfied in him, and shall for ever be so. 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 splendor, 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. 27:21 As the fining pot for silver, and the furnace for gold; so is a man to his praise. vs. 21: Silver and gold are tried by putting them into the furnace and fining-pot; so is a man tried by praising him. 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. 27:21 HE IS FORCIBLY GOADED ON BY THE LOVE OF PRAISE. 60. By these temptations, O Lord, are we daily tried; yea, unceasingly are we tried. Our daily “furnace” is the human tongue. And in this respect also dost Thou command us to be continent. Give what Thou commandest, and command what Thou wilt. St. Augustine: Confession, 10:37 (60). 27:22 Yough you shouldest bray a fool in a mortar among wheat with a pestle, yet will not his foolishness depart from him. vs. 22: Some are so bad, that even severe methods do not answer the end; what remains but that they should be rejected? The new-creating power of God’s grace alone is able to make a change. Verse 22. Though you should 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 labor is lost; his foolishness cannot be separated from1828 him. You may purge metals of all their dross; but you cannot purge the fool of his folly. 27:22 That is one confirmed in wickedness. The apostle, too, says, “Them that sin, rebuke before all;” that is to say, all but reprobate. Who are meant by the “comes,” but we ourselves, who once were like hogs, walking in all the filthiness of the world; but now, believing in Christ, we build our houses upon the holy flesh of Christ as upon a rock? “From the Commentary of St. Hippolytus on Proverbs 27:22 For let them hear that in them is fulfilled that which is written, If thou shouldest bray a fool in a mortar, as if with a pestle pounding barley, his foolishness will not be taken away from him (Proverbs 27:22). Fr. Gregory (the Great), Pastoral Rule, 13. 27:23 Be you diligent to know the state of your flocks, and look well to your herds. 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. 27:24 For riches are not for ever: and doth the crown endure to every generation? https://coptic-treasures.com/ Proverbs 27 6 Verse 24. For riches are not for ever — All other kinds of property are very transitory. Money and the highest civil honors 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. 27:25 The hay appears, and the tender grass shews itself, and herbs of the mountains are gathered. 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, wiyout 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, etc., were then worth. 27:26 The lambs are for your clothing, and the goats are the price of the field. Verse 26. The lambs are for thy clothing— So many fleeces are given in some places as rent to the landlord. 27:27 And you shalt have goats’ milk enough for your food, for the food of your household, and for the maintenance for your maidens. vs. 23-27: We ought to have some business to do in this world, and not to live in idleness, and not to meddle with what we do not understand. We must be diligent and take pains. Let us do what we can, still the world cannot be secured to us, therefore we must choose a more lasting portion; but by the blessing of God upon our honest labors, we may expect to enjoy as much of earthly blessings as is good for us. Verse 27. Goats’ milk enough for thy food — ûmjll 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 De Re Rustica, where he will find much curious information.
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