the only zone of safety is the name of the Lord which is the strong tower in which one find rest and be fortified against the evil one, if they will but come into it by faith in God’s Word. Christ is the true friend to all believers, who sticks closer than a brother. To Him therefore let us show ourselves friends. The man who separates himself and seeks wisdom. The fool and the wicked man. Deep wisdom. Contention of fools. The talebearer and the slothful. The name of the Lord. Pride and presumption because of riches. Hastiness of spirit. The wounded spirit. The influence of gifts. The lot. The offended brother. The influence of the tongue. A wife a good from God. The true friend. 18:1 Through desire a man, having separated himself, seeks and intermeddls with all wisdom. Vs: 1: 1 If we would get knowledge and grace, we must try all methods of improving ourselves. Through desire a man, having separated himself — The original is difficult and obscure. The Vulgate, Septuagint, and Arabic, read as follows: “He who wishes to break with his friend, and seeks occasions or pretenses shall at all times be worthy of blame.” Coverdale thus: “Who so hath pleasure to sowe discorde, piketh a quarrel in every thinge.” Bible by Barker, 1615: “Fro the desire thereof he will separate himself to seeke it, and occupie himself in all wisdome.” Which has in the margin the following note: “He that loveth wisdom will separate himself from all impediments, and give himself wholly to seek it.” The nearest translation to the words is perhaps the following: “He who is separated shall seek the desired thing, (i.e., the object of his desire,) and shall intermeddle (mingle himself) with all realities or all essential knowledge.” He finds that he can make little progress in the investigation of Divine and natural things, if he have much to do with secular or trifliing matters: he therefore separates himself as well from unprofitable pursuits as from frivolous company, and then enters into the spirit of his pursuit; is not satisfied with superficial observances, but examines the substance and essence, as far as possible, of those things which have been the objects of his desire. This appears to me the best meaning: the reader may judge for himself. 18:2 A fool hath no delight in understanding, but that his heart may discover itself. Talk Is Cheap! But that his heart may discover itself. — It is a fact that most vain and foolish people are never satisfied in company, but in showing their own nonsense and emptiness. But this verse may be understood as confirming the view already given of the preceding, and may be translated thus: “But a fool doth not delight in understanding, though it should even manifest itself:” The separated person seeks understanding in every hidden thing, and feels his toil well repaid when he finds it, even after the most painful and expensive search: the other regards it not, though its secret springs should be laid open to him without toil or expense. Some people have a comment to make on virtually every subject. They never say, “I don’t know,” or just listen to in order to learn something. They just spout off their uninformed opinions to any willing listener. Proverbs calls persons fools ( Prov. 18:2). Talk is cheap partly because it is easily available. The Book of Proverbs offers some principles to help us evaluate the worth of our words: .Sometimes the wisest course is to keep quiet. We need to weigh our thoughts and words carefully if we intend to be helpful (11:12; 17:27-28). .The one thing we never want to talk about is a confidence with which we have been entrusted (11:13). .If we know how to use words, we can accomplish noble ends-for example, defusing a heated situation (15:1-2). .We need to watch what we say. Our mouths can get us in deep trouble (18:6-7). .If we give our opinion on a matter before hearing the facts, we will tend to bring shame on ourselves (18:13). .Talk is cheap, but easy talk can be expensive. Saving the wrong thing at the wrong time can lead to unfortunate consequences (18:21). For which are you known-lots of talk and self-important opinions, or the ability to listen and words of wisdom? To find out, you may want to ask others for an honest opinion. Another way is to ask yourself when the last time was someone came to you and asked you for your counsel. It may seem risky and even painful to learn the https://coptic-treasures.com/ Proverbs 18 2 truth about yourself in this area, but you will be much better off if you know your errors and can change them (12:1; 15:32). vs. 2: Those make nothing to purpose, of learning or religion, whose only design is to have something to make a show with. For nothing makes a person so shameless, as sin. “And yet on the contrary,” say you, “it puts to shame.” Yes; him who condemns himself but him that is past blushing, it renders even more reckless: for desperation makes daring. For “the wicked,” saith the Scripture, “when he is come into the depths of evils, despiseth.” (Proverbs 18:3.) But he that is shameless, will also be reckless, and he that is reckless, will be daring. See in what way gentleness is destroyed, when evil thoughts gnaw at it. St. John Chrysostom: Homilies on Acts, 17. Seest thou that sin produces unbelief? For as unbelief brings forth an evil life, so also a soul, “when it is come into a depth of evils, becometh contemptuous” (Proverbs 18:3), and having become contemptuous it endures not even to believe, in order thereby to free itself from fear. For “they said” (one says), “The Lord shall not see, neither shall the God of Jacob regard.” (Psalm 94:7) And again, “Our lips are our own: who is Lord over us?” (Psalm 12:4); and again “Wherefore hath the wicked man provoked God to wrath?” (Psalm 10:13); St. John Chrysostom: Homilies on Hebrews, 6. Hast thou indulged to excess? Thou hast increased the inclination to self-indulgence. “When a wicked man cometh into the depth of vice, then he despises.” (Proverbs 18:3.) As, then, when a man cometh into the depth of iniquity, he turns a despiser; so when he cometh into the depth of goodness, he quickens his exertions. For as the one runs riot in despair, so the second, under a sense of the multitude of good things, exerts himself the more, fearing lest he should lose the whole. St. John Chrysostom: Homilies on Philippians, 8. 18:3 When the wicked comes, then comes also contempt, and with ignominy reproach. When the wicked cometh, etc. would it not be better to read this verse thus? “When the wicked cometh contempt cometh; and with ignominy cometh reproach.” A wicked man is despised even by the wicked. He who falls under ignominy falls under reproach. As soon as sin entered, shame followed. 18:3 “When a sinner shall have come into the depth of evil things, he despiseth.” For it is one thing to long for, another thing to fight against righteousness: one thing from evil to desire to be delivered, another thing one’s evil doings to defend rather than to confess: both kinds nevertheless the Grace of Christ leadeth forth in strength. With what strength, but that wherewith against sin even unto blood they are to strive? St. Augustine: On the Psalms, 68:7. 18:3 “When the wicked hath reached the depth of evils, he despiseth.” Now consider, brethren, what sort of deep that is, where God is despised. When each man seeth himself overwhelmed with daily sins, pressed down by heaps and weights, so to speak, of iniquities: if it be said unto him, Pray unto God, he laughs. In what manner? St. Augustine: On the Psalms, 130:1. 18:3 Therefore in a certain place saith the Scripture (hear this abyss), “The sinner when he cometh unto the depth of sin despiseth.” See, “Thy Judgments are like the great abyss.” But yet not art thou a mountain; not yet art thou in the abyss; fly from the abyss, tend towards the mountains; but yet remain not on the mountains. “For thy help cometh from the Lord, which made Heaven and earth.” St. Augustine: On the Psalms, 36:9. 18:3 For he is deeper in the deep, who is not satisfied with being a sinner, unless instead of confessing he even defends his sins. But he who has already “cried out of the deep,” hath already lifted up his head in order that he might “cry out of the deep,” has been heard already, and has been “brought out of the horrible pit, and out of the mire and clay.” St. Augustine: On the Psalms, 40:3.. 18:3 So that the tree of life would seem to have been in the terrestrial Paradise what the wisdom of God is in the spiritual, of which it is written, “She is a tree of life to them that lay hold upon her.” https://coptic-treasures.com/ Proverbs 18 3 St. Augustine: City of God, 13:20. 18:4 The words of a man’s mouth are as deep waters, and the wellspring of wisdom as a flowing brook. vs. 4: The well-spring of wisdom in the heart of a believer, continually supplies words of wisdom. The words of a man’s mouth — That is, the wise sayings of a wise man are like deep waters; howsoever much you pump or draw off, you do not appear to lessen them. The well-spring of wisdom — Where there is a sound understanding, and a deep, well-informed mind, its wisdom and its counsels are an incessant stream, hmkj rwqm mekor chochmah, “the vein of wisdom,” ever throwing out its healthy streams: but μyyj rwqm mekor chaiyim, “the vein of LIVES,” is the reading of eight of Kennicott’s and De Rossi’s MSS., and is countenanced by the Septuagint, phgh zwhv, “the fountain of life.” And so the Arabic, [A]. This is the more likely to be the true reading, because the figure of the heart propelling the blood through the great aorta, to send it to all parts of the animal system, is a favourite with Solomon, as it was with his father, David. See the note on Psalm 36:9; Proverbs 10:11, etc. 18:5 It is not good to accept the person of the wicked, to overthrow the righteous in judgment. The merits of a cause must be looked to, not the person. To accept the person of the wicked We must not, in judicial cases, pay any attention to a man’s riches, influence, friends, offices, etc., but judge the case according to its own merits. But when the wicked rich man opposes and oppresses the poor righteous, then all those things should be utterly forgotten. 18:6 A fool’s lips enter into contention, and his mouth calls for strokes. 18:7 A fool’s mouth is his destruction, and his lips are the snare of his soul. vs. 6, 7: What mischief bad men do to themselves by their ungoverned tongues! 18:8 The words of a talebearer are as wounds, and they go down into the innermost parts of the belly. vs. 8: How base are those that sow contention! and what fatal effects may be expected from small beginnings of jealousy! Verse 8. The words of a tale-bearer—grn yrbd dibrey nirgan, “the words of the whisperer,” the busy-body, the busy, meddling croaker. Verba bilinguis, “the words of the doubletongued.” — Vulgate. “The wordes of the twisel tunge”. — Old MS. Bible. “The words of a slanderer.” — Coverdale. The words of a deceiver, the fair-spoken, deeply-malicious man, though they appear soft and gracious, are wounds deeply injurious. The original word is μymhltmk kemithlahamim; they are as soft or simple, or undesigning. But Schultens gives another meaning. He observes that [A] lahamah in Arabic signifies to “swallow down quickly or greedily.” Such words are like dainties, eagerly swallowed, because inviting to the taste; like gingerbread, apparently gilded over, though with Dutch leaf, which is a preparation of copper; or sweetmeats powdered over with red candied seeds, which are thus formed by red lead; both deeply ruinous to the tender bowels of the poor little innocents, but, because of their sweetness and inviting color, greedily swallowed down. This makes a good reading, and agrees with the latter clause of the verse, “they go down into the innermost parts of the belly.” 18:9 He also that is slothful in his work is brother to him that is a great waster. vs. 9: Omissions of duty, and in duty, are fatal to the soul, as well as commissions of sin. Verse 9. He also that is slothful — A slothful man neglects his work, and the materials go to ruin: the master, he destroys the materials. They are both destroyers. 18:9 For the human soul in this world is, as it were, in the condition of a ship ascending against the stream of a river: it is never suffered to stay in one place, since it will float back to the nethermost parts unless it strive for the uppermost. If then the strong hand of the worker carry not on to perfection the good things begun, the very slackness in working fights against what has been wrought. For hence it is that it is said through Solomon, He that is feeble and slack in work is brother to him that wasts his works (Proverbs 18:9). For in truth he who does not strenuously execute the good things he has begun imitates in the slackness of his negligence the hand of the destroyer. Hence it is said by the Angel to the Church of Sardis, Be watchful, and strengthen the things which remain, that are ready to die; for I find not thy works complete before my God (Revelation 3:2). Fr. Gregory (the Great), Pastoral Rule, 34. 18:10 The name of the LORD is a strong tower: the righteous runns into it, and is safe. https://coptic-treasures.com/ Proverbs 18 4 1 Verse 10. The name of the Lord is a strong tower — The name of the Lord may be taken for the Lord himself; he is a strong tower, a refuge, and place of complete safety, to all that trust in him. What a strong fortress is to the besieged, the like is God to his persecuted, tempted, afflicted followers. vs. 10, 11:The Divine power, made known in and through our Lord Jesus Christ, forms a strong tower for the believer, who relies on the Lord. How deceitful the defense of the rich man, who has his portion and treasure in this world! It is a strong city and a high wall only in his own conceit; for it will fail when most in need. They will be exposed to the just wrath of that Judge whom they despised as a Savior. 8:11 The rich man’s wealth is his strong city, and as an high wall in his own conceit. Verse 11. The rich man’s wealth — See chap. 10:15. 18:12 Before destruction the heart of man is haughty, and before honor is humility. After the heart has been lifted up with pride, a fall comes. But honor shall be the reward of humility. 18:13 He that answers a matter before he hears it, it is folly and shame unto him. wounded spirit who can bear? vs. 13: Eagerness, with self-conceit, will expose to shame. Verse 13. He that answereth a matter — This is a common case; before a man can tell out his story, another will begin his. Before a man has made1773 his response, the other wishes to confute piecemeal, though he has had his own speech already. This is foolishness to them. They are ill-bred. There are many also that give judgment before they hear the whole of the cause, and express an opinion before they hear the state of the case. How absurd, stupid, and foolish! Verse 14. The spirit of a man will sustain — A man sustains the ills of his body, and the trials of life, by the strength and energy of his mind. But if the mind be scoundrel, if this be cast down, if slow-consuming care and grief have shot the dagger into the soul, what can then sustain the man? Nothing but the unseen God. Therefore, let the afflicted pray. A man’s own spirit has, in general, sufficient fortitude to bear up under the unavoidable trials of life; but when the conscience is wounded by sin, and the soul is dying by iniquity, who can lift him up? God alone; for salvation is of the Lord. vs. 14: Firmness of mind supports under many pains and trials. But when the conscience is tortured with remorse, no human fortitude can bear the misery; what then will hell be? 18:15 The heart of the prudent gets knowledge; and the ear of the wise seeks knowledge. vs. 15: We must get knowledge, not only into our heads, but into our hearts. 18:16 A man’s gift makes room for him, and brings him before great men. vs. 16: Blessed be the Lord, who makes us welcome to come to his throne, without money and without price. May his gifts make room for him in our souls. Verse 16. A man’s gift maketh room for him — It is, and ever has been, a base and degrading practice in Asiatic countries, to bring a gift or present to the great man into whose presence you come. Without this there is no audience, no favor, no justice. This arose from the circumstance that men must not approach the altar of God without an offering. Potentates, wishing to be considered as petty gods, demanded a similar homage: — “Believe me, gifts prevail much with both gods and men: even Jupiter himself is pleased with his own offerings.” 18:17 He that is first in his own cause seems just; but his neighbor comes and searches him. vs. 17: It is well to listen to our enemies, that we may form a better judgment of ourselves. Verse 17. He that is first in his own cause — Any man may, in the first instance, make out a fair tale, because he has the choice of circumstances and arguments. But when the neighbor cometh and searcheth him, he examines all, dissects all, swears and cross-questions every witness, and brings out truth and fact. 18:17 LXX And all the more when I commend you, I know that ye cherish modesty of spirit; as it is written, “The righteous man is his own accuser;” and again, “Declare thou first thine iniquities, that thou mayest be justified (Isa. 43:26); and again, “When ye shall have done all things that are commanded you, say, We are unprofitable servants;” (Luke 22:10); “for that which is highly esteemed among men is abomination in the sight of God.” (Luke 16:15). For says [the Scripture], “God be merciful to me a sinner.” (Luke 18:13). St. Ignatius: Epistle to the Magnesians, 12. 18:17 https://coptic-treasures.com/ Proverbs 18 5 For “thou hast sinned,” we read, “do not add thereto any more, and the first instance.” Let us not then tarry for the accuser, but let us seize his place beforehand, and so let us make our judge more merciful by means of our candor. St. John Chrysostom: Letter to the Fallen Theodore, Letter 1: 18. 18:17 LXX Are they not, then, rather Christians in truth who condemn their own sin, than they who think to defend it? “The just is an accuser of himself in the beginni ther insolently accuses him of them, thinks nothing of it, and when with gentle equanimity of spirit he puts up with wrongs offered to him. ther insolently accuses him of them, thinks nothing of it, and when with gentle equanimity of spirit he puts up with wrongs offered to him. ther insolently accuses him of them, thinks nothing of it, and when with gentle equanimity of spirit he puts up with wrongs offered to him. ther insolently accuses him of them, thinks nothing of it, and when with gentle equanimity of spirit he puts up with wrongs offered to him. St. John Cassian: Conference 18:11. 18:18 The lot causes contentions to cease, and parts between the mighty. vs. 18: It was customary sometimes to refer matters to God, by casting lots, with solemn prayer. The profaning the lot, by using it in matters of diversion, or coveting what belongs to others, forms an objection to this now. Verse 18. The lot causeth contentions to cease— See note on chap. 16:33. This is friendship; thus “brother aided by brother becomes a fortified city.” (Proverbs 18:19) For not eating and drinking makes friendship: such friendship even robbers have and murderers. But if we are friends, if we truly care for one another, let us in these respects help one another. This leads us to a profitable friendship: let us hinder those things which lead away to hell. St. John Chrysostom: Homilies on Hebrews, 30. 18:19 A brother offended is harder to be won than a strong city: and their contentions are like the bars of a castle. vs. 19: Great care must be taken to prevent quarrels among relations and those under obligations to each other. Wisdom and grace make it easy to forgive; but corruption makes it difficult. Verse 19. A brother offended is harder to be won than a strong city — Almost all the versions agree in the following reading: “A brother assisted by a brother, is like a fortified city; and their decisions are like the bars of a city.” Coverdale is both plain and terse: “The unitie of brethren is stronger then a castell, and they that holde together are like the barre of a palace.” The fable of the dying father, his sons, and the bundle of faggots, illustrates this proverb. Unity among brethren makes them invincible; small things grow great by concord. If we take the words according to the common version, we see them express what, alas! we know to be too generally true: that when brothers fall out, it is with extreme difficulty that they can be reconciled. And fraternal enmities are generally strong and inveterate. Then he adds the perfect thing, love. “Not forsaking the assembling of ourselves together,” which some (he says) do, and divide the assemblies. For “a brother helped by a brother is as a strong city.” (Proverbs 18:19, LXX.) St. John Chrysostom: Homilies on Hebrews, 19. 18:19 another. For if “Brother helped by brother is as a strong city;” far more so many bound together by the bonds of love would have entirely repulsed the plotting of the wicked demon. That indeed then Paul was bound up with the disciples, requires not even any demonstration further nor argument for us, since in truth even when in bonds he anxiously cared for them, and each day, he was also dying for them, burning with his longing. St. John Chrysostom: Concerning Lowliness of Mind, 8. 18:19 https://coptic-treasures.com/ Proverbs 18 6 If, however, any one should delude us with the pretense of repentance, God, who is not mocked, and who looks into man’s heart, will judge of those things which we have imperfectly looked into, and the Lord will amend the sentence of His servants; while yet, dearest brother, we ought to remember that it is written, “A brother that helpeth a brother shall be exalted;” and that the apostle also has said, “Let all of you severally have regard to yourselves, lest ye also be tempted. Bear ye one another’s burdens, and so fulfill the law of Christ” (Gal.6:1,2). St. Cyprian: Epistle 51:18. 18:20 A man’s belly shall be satisfied with the fruit of his mouth; and with the increase of his lips shall he be filled. vs. 20: The belly is here put for the heart, as elsewhere; and what that is filled with, our satisfaction will be accordingly, and our inward peace. Verse 20. With the fruit of his mouth — Our own words frequently shape our good or evil fortune in life. 18:21 Death and life are in the power of the tongue: and they that love it shall eat the fruit thereof. Verse 21. Death and life are in the power of the tongue — This may apply to all men. Many have lost their lives by their tongue, and some have saved their lives by it: but it applies most forcibly to public pleaders; on many of their tongues hangs life or death. 18:21 Hath the tongue hands? But what is, in the hands of the tongue? In the power of the tongue. What is, in the power of the tongue? “Out of thy mouth thou shalt be justified, and out of thy mouth thou shall be condemned.” (Matt. 12:37) St. Augustine: On the Psalms, 73:22. 18:21 Since in truth the tongue is the hand of them that pray, and by it we lay hold on the knees of God. Defile it not therefore, lest to thee also He say, “Though ye make many prayers, I will not hearken.” (Isa. 1:15) Yea, and “in the power of the tongue are death and life;” and, “By thy words thou shalt be justified, and by thy words thou shalt be condemned.” (Matt. 12:37) St. John Chrysostom: Homilies on Matthew, 51:5. 18:21 Hear, for example, what he says who spoke the former words, “Death and life are in the power of the tongue.” And Christ points to the same thing when he says, “By thy words thou shalt be condemned, and by thy words thou shalt be justified.” For the tongue stands in the midst ready for use on either hand. “Thou art its master. Thus indeed a sword lies in the midst, and if thou use it against thine enemies, this organ becomes a means of safety for thee. But if thou thrust its stroke against thyself, not the nature of the iron, but thine own transgression becomes the cause of thy slaughter. Let us then take this view of the tongue. It is a sword lying in the midst; sharpen it for the purpose of accusing thine own sins. St. John Chrysostom: Instructions to Catechumens, 1:4. 18:22 Whoso finds a wife finds a good thing, and obtains favor of the LORD. vs. 22: A good wife is a great blessing to a man, and it is a token of Divine favor. Verse 22. Whoso findeth a wife findeth a good thing — Marriage, with all its troubles and embarrassments, is a blessing from God; and there are few cases where a wife of any sort is not better than none, because celibacy is an evil; for God himself hath said, “It is not good for man to be alone.” None of the versions, except the Chaldee, are pleased with the naked simplicity of the Hebrew text, hence they all add good: “He that findeth a GOOD wife findeth a good thing;” and most people, who have not deeply considered the subject, think the assertion, without this qualification, is absurd. Some copies of the Targum, and apparently one of Kennicott’s MSS., have the addition hbwf tobah, good; but this would be an authority too slender to justify changing the Hebrew text; yet Houbigant, Kennicott, and other able critics argue for it. The Septuagint is not satisfied without an addition: “But he who puts away a good wife, puts away a good thing: and he that retains an adulteress, is a fool and wicked.” In this addition the Vulgate, Syriac, and Arabic, agree with the Septuagint. The Hebrew text as it stands, teaches a general doctrine by a simple but general proposition: 1775 “He that findeth a wife findeth a good thing.” So St. Paul: “Marriage is honorable in all.” Had the world been left, in this respect, to the unbridled propensities of man, in what a horrible state would society have been-if indeed society could have existed, or civilization have taken place-if marriage had not obtained among men! As to good https://coptic-treasures.com/ Proverbs 18 7 wives and bad wives, they are relatively so, in general; and most of them that have been bad afterwards, have been good at first; and we well know the best things may deteriorate, and the world generally allows that where there are matrimonial contentions, there are faults on both sides. 18:23 The poor uses intreaties; but the rich answers roughly. 18:24 A man that hath friends must shew himself friendly: and there is a friend that sticks closer than a brother. vs. 24: Christ Jesus never will forsake those who trust in and love him. May we be such friends to others, for our Master’s sake. Having loved his own, which were in the world, he loved them unto the end; and we are his friends if we do whatever he commands us, John 15:14. Verse 24. A man that hath friends must show himself friendly — Love begets love; and love requires love as its recompense. If a man do not maintain a friendly carriage, he cannot expect to retain his friends. Friendship is a good plant; but it requires cultivation to make it grow. There is a kind of factitious friendship in the world, that, to show one’s self friendly in it, is very expensive, and in every way utterly unprofitable: it is maintained by expensive parties. feasts, etc., where the table groans with dainties, and where the conversation is either jejune and insipid, or calumnious; backbiting, talebearing, and scandal, being the general topics of the different squads in company. There is a friend that sticketh closer than a brother. — In many cases the genuine friend has shown more attachment, and rendered greater benefits, than the natural brother. Some apply this to God; others to Christ; but the text has no such meaning. But critics and commentators are not agreed on the translation of this verse. The original is condensed and obscure. [[wrthl μy[r چwa ish reim lehithroea, or lehithroeang, as some would read, who translate: A man of friends may ring again; i.e., he may boast and mightily exult: but there is a friend, bha oheb, a lover, that sticketh closer, qbd dabek, is glued or cemented, jam meach, beyond, or more than, a brother. The former will continue during prosperity, but the latter continues closely united to his friend, even in the most disastrous circumstances. Hence that maxim of Cicero, so often repeated, and so well known: “In doubtful times the genuine friend is known.” A late commentator has translated the verse thus: — The man that hath many friends is ready to be ruined: But there is a friend that sticketh closer than a brother. “A frende that delyteth in love, doth a man more frendship, and sticketh faster unto him, than a brother.” “A man that hath friends ought to show himself friendly for a friend is nearer than a brother.” “A man amyable to felowschip, more a freend schal ben thanne a brother.” — Old MS. Bible. The two last verses in this chapter, and the two first of the next, are wanting in the Septuagint and Arabic. These are the principal varieties; out of them the reader may choose. I have already given my opinion. WHAT KIND OF FRIEND ARE YOU? Can you think of anyone who would describe you as a good friend? What would they say about you if they asked to talk about their relationship with you? Scriptures says that good friendships are a great treasure. While some people play at friendships, a true friend “sticks closer than a brother” (Prov. 18:24). Elsewhere, the book of proverbs describes other characteristics of good friends and neighbors: . A good friend is one who make honest commitments and acknowledges quickly when those promises cannot be fulfilled (3:28-29; 6:1-5). . A good neighbor refuses to despose poor neighbors, but instead shows kindness toward them (19:7; 22:9). . A good and true friend forgives and then lets the matter rest. He does not keep bringing up past mistakes and failures (17:9; 14). . A good neighbor or friend is willing to share in one’s adversity (17:17). . Good neighbors do not wear out their welcome by paying too many visits (25:17). . A good friend will sing one’s praises to others (27:1-2). . Friends can sharpen one’s thinking with good counsel (27:17; 28:23). https://coptic-treasures.com/ Proverbs 18 8 Use this list of friendship characteristics to measure your own value as a friend. Do you follow the kind of guidelines for friendships laid down by Proverbs? Also think about the people you value as friends. Do they know how much you appreciate them?
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