The way to turn an enemy into a friend is to act friendly towards him. If it does not gain him, it will aggravate his sin and punishment, and will heap the coals of God’s wrath upon his head. Herein Christ is greater than Solomon for John 21:25 tells us that if we had on record all the good things that Christ said the world could not contain the books. A new series of Solomon’s proverbs. God’s glory in mysteries. Observations concerning kings. Avoid contentions. Opportune speech. The faithful ambassador. Delicacies to be sparingly used. Avoid familiarity. Amusements not grateful to a distressed mind. Do good to your enemies. The misery of dwelling with a scold. The necessity of moderation and self-government. 25:1 These are also proverbs of Solomon, which the men of Hezekiah king of Judah copied out. Verse 1. These are also proverbs of Solomon — In my old MS. Bible, this verse concludes the preceding chapter. It seems that the remaining part of this book contains proverbs which had been collected by the order of King Hezekiah, and were added to the preceding book as a sort of supplement, having been collected from traditionary sayings of Solomon. And as the men of Hezekiah may mean Isaiah, Shebna, and other insptred men, who lived in that time, we may consider them as of equal authority with the rest, else such men could not have united them to the sacred book. The chronological notes in the margin of this and the five following chapters denote the time when the proverbs contained in them were collected together in the reign of Hezekiah, about two hundred and seventy years after the death of Solomon. 25:2 It is the glory of God to conceal a thing: but the honor of kings is to search out a matter. Verse 2. It is the glory of God to conceal a thing— This has been understood as referring to the revelation of God’s will in his word, where there are many things concealed in parables, allegories, metaphors, similitudes, etc. And it is becoming the majesty of God so to publish his will, that it must be seriously studied to be understood, in order that the truth may be more prized when it is discovered. And if it be God’s glory thus partially to conceal his purposes, it is the glory of a king to search and examine this word, that he may understand how by Him kings reign and princes decree judgment. Prophecies are partially concealed; and we cannot fully know their meaning till their accomplishment; and then the glory of God’s wisdom and providence will be more particularly evident, 1815 when we see the event correspond so particularly and exactly with the prediction. I know not, however, that there are not matters in the Book of God that will not be fully opened till mortality is swallowed up of life. For here we see through a glass darkly; but there, face to face: here we know in part; but there we shall know as we also are known. On this subject I cannot withhold an extract of a letter sent to myself, by a royal and learned personage.(1) (1) His Royal Highness the Duke of Sussex. “As far as I have presumed to dive into and occupy myself with the sacred volumes, I feel satisfied of their Divine origin and truth. And I am satisfied, likewise, that they contain more matter than any one, and myself in particular, can ever aspire fully to understand. This belief, however, ought in nowise to slacken our diligence, or damp our ardor, in attempting a constant pursuit after the attainment of knowledge and truth; as we may flatter ourselves, alyough unable to reach the gate, we are still approaching nearer to its portals, which of itself is a great blessing.” This sentiment will be approved by every pious and enlightened mind. 25:3 The heaven for height, and the earth for depth, and the heart of kings is unsearchable. Vs. 1-3: God needs not search into any thing; nothing can be hid from him. But it is the honor of rulers to search out matters, to bring to light hidden works of darkness. Verse 3. The heaven for height — The simple meaning of this is, the reasons of state, in reference to many acts of the executive government, can no more be fathomed by the common people, than the height of the heavens and the depth of the earth. 25:4 Take away the dross from the silver, and there shall come forth a vessel for the finer. Verse 4. Take away the dross from the silver — You cannot have a pure silver vessel till you have purified the silver; and no nation can have a king a public blessing till the wicked-all bad counsellors, wicked and interested ministers, and sycophants-are banished from the court and cabinet. When the wise and good only are the king’s ministers and advisers, then the throne will be established in righteousness, and his administration be a universal blessing. https://coptic-treasures.com/ Proverbs 25 2 25:5 Take away the wicked from before the king, and his throne shall be established in righteousness. vs. 4, 5: For a prince to suppress vice, and reform his people, is the best way to support his government. 25:6 Put not forth thyself in the presence of the king, and stand not in the place of great men: 25:7 For better it is that it be said unto you, Come up hither; than that you shouldest be put lower in the presence of the prince whom your eyes have seen. vs. 6, 7: Religion teaches us humility and self-denial. He who has seen the glory of the Lord in Christ Jesus, will feel his own unworthiness. Verse 7. Come up hither — Our Lord refers to this, see Luke 14:8, and the notes there. Be humble; affect not high things; let those who are desperate climb dangerous precipices; keep thyself quiet, and you shalt live at ease, and in peace. Hear the speech of a wise heathen on this subject: — “Why was it that Daedalus winged his way safely, while Icarus his son fell, and gave name to the Icarian sea? Was it not because the son flew aloft, and the father skimmed the ground? For both were furnished with the same kind of wings. Take my word for it, that he who lives privately lives safely; and every one should live within his own income. Envy no man; pray for a quiet life, yough it should not be dignified. Seek a friend, and associate with thy equals.” 25:8 Go not forth hastily to strive, lest you know not what to do in the end thereof, when your neighbor hath put you to shame. Verse 8. Go not forth hastily to strive—brl lerib, to enter into a lawsuit. Keep from this pit or the bottomless deep, unless urged by the direst necessity. 25:9 Debate your cause with your neighbor himself; and discover not a secret to another: Verse 9. Debate thy cause with thy neighbor — Take the advice of friends. Let both sides attend to their counsels; but do not tell the secret of thy business to any. After squandering your money away upon lawyers, both they and the judge will at last leave it to be settled by twelve of your fellow citizens! O the folly of going to law! O the blindness of men, and the rapacity of unprincipled lawyers! On this subject I cannot but give the following extract from Sir John Hawkins’s Life of Dr. Johnson, which he quotes from Mr. Selwin, of London: “A man who deliberates about going to law should have, 1. A good cause; 2. A good purse; 3. A good skillful attorney; 4. Good evidence; 5. Good able counsel; 6. A good upright judge; 7. A good intelligent jury; and with all these on his side, if he have not, 8. Good luck, it is odds but he miscarries in his suit.” O the glorious uncertainty of the law! 25:10 Lest he that hears it put you to shame, and your infamy turn not away. vs. 8-10: To be hasty in beginning strife, will bring into difficulties. War must at length end, and might better be prevented. It is so in private quarrels; do all you canst to settle the matter. 25:11 A word fitly spoken is like apples of gold in pictures of silver. Verse 11. A word fitly spoken —wynpa l[ al ophannaiv, upon its wheels. An observation, caution, reproof, or advice, that comes in naturally, runs smoothly along, is not forced nor dragged in, that appears to be wiyout design, to rise out of the conversation, and yough particularly relative to one point, will appear to the company to suit all. Is like apples of gold in pictures of silver. Is like the refreshing orange or beautiful citron, served up in open work or filigree baskets, made of silver. The Asiatics excel in filigree silver work. I have seen much of it, and it is exquisitely beautiful. The silver wire by which it is done they form into the appearance of numerous flowers; and yough these wires are soldered everywhere at their junctions with each other, yet this is done with such delicacy and skill as to be scarcely perceptible. I have seen animals formed on this filigree work, with all their limbs, and every joint in its natural play. Fruit-baskets are made also in this way, and are exquisitely fine. The wise man seems to have this kind of work particularly in view; and the contrast of the golden yellow fruit in the exquisitely wrought silver basket, which may be all termed picture work, has a fine and pleasing effect upon the eye, as the contained fruit has upon the palate at an entertainment in a sultry climate. So the word spoken judiciously and opportunely is as much in its place, as the golden apples in the silver baskets. 25:11 And, “If a man speak, let him speak in the words of God.” And, “If there is in thee understanding, give an answer to thy brother but if not, put thy hand on thy mouth.” For, “at one thee it is proper to keep silence, and at another https://coptic-treasures.com/ Proverbs 25 3 thee to speak.” And again it says “When a man speaks in season, it is honorable to him.” And again it says: “Let your speech be seasoned with grace. For it is required of a man to know how to give an answer to every one in season.” For “he that utters whatsoever comes to his mouth, that man produces strife; and he that utters a superfluity of words increases vexation; and he that is hasty with his lips falls into evil. For because of the unruliness of the tongue cometh anger; but the perfect man keeps watch over his tongue, and loves his soul’s life.” For these are they “who by good words and fair speeches lead astray the hearts of the simple, and, while offering them blessings, lead them astray.” Epistle 1 of the Blessed Clement concerning Virginity, 11. 25:12 As an earring of gold, and an ornament of fine gold, so is a wise reprover upon an obedient ear. vs. 11, 12:A word of counsel, or reproof, rightly spoken, is especially beautiful, as fine fruit becomes still more beautiful in silver baskets. As an ear-ring of gold — I believe μzn nezem to mean the nose-ring with its pendants; the left nostril is pierced, and a ring put through it, as in the ear. This is very common in almost every part of the East, among women of condition. This is a farther illustration of the above metaphor. 25:13 As the cold of snow in the time of harvest, so is a faithful messenger to them that send him: for he refreshes the soul of his masters. vs. 13: See what ought to be the aim of him that is trusted with any business; to be faithful. A faithful minister, Christ’s messenger, should be thus acceptable to us. Verse 13. As the cold of snow — That snow was frequent in Judea, is well known; and that in the East they have snow-houses-places dug under ground, where they lay up snow for summer use-is also a fact. By means of the mass of snow desposited in them the icy temperature is kept up, so that the snow is easily preserved. The common method of cooling their wine, which is as easy as it is effectual, is by dipping a cloth in water, wrapping it round the bottle, and then hanging the bottle in the heat of the sun. The strong evaporation carries off the caloric from the wine, and the repetition of the wet cloth in the same exposure, makes the wine almost as cold as ice.How agreeable this must be in a burning climate, may be easily conceived. Perhaps it is this to which the wise man refers; for it is a fact that they could have no snow in harvest unless such as had been preserved as mentioned above; but this could be only in a few places, and within the reach of a very few persons. But cooling their liquors by the simple mode of evaporation already explained, was within the reach even of the laborers in the harvest field. I think the text favors this supposition; for gl چ tnxk ketsinnerth sheleg, need not be referred to snow itself procuring cold, but to a coldness like that of snow, procured by evaporation. If this interpretation be allowed, all difficulty will be removed. 25:14 Whoso boasts himself of a false gift is like clouds and wind wiyout rain. vs. 14: He who pretends to have received or given that which he never had, is like the morning cloud, that disappoints those who look for rain. Verse 14. A false gift — rq چ ttm mattath shaker, a lying gift, one promised, but never besto wed. “Brhoso maketh greate boastes, and giveth nothing; “ COVERDALE. SO the VULGATE: “Vir gloriosus, et promissa non complens;” “A bragging man, who does not fulfill his promises,” is like clouds which appear to be laden with vapor, and like the wind which, yough it blow from a rainy quarter, brings no moistness with it. So the vain boaster; he is big with promise, but performs nothing. 25:15 By long forbearing is a prince persuaded, and a soft tongue breaks the bone. vs. 15: Be patient to bear a present hurt. Be mild to speak wiyout passion; for persuasive language is the most effectual to prevail over the hardened mind. A soft tongue breaketh the bone. — This is similar to another proverb on the same subject: “A soft answer turneth away wrath.” An angry word does nothing but mischief. 25:16 Have you found honey? eat so much as is sufficient for you, lest you be filled therewith, and vomit it. vs. 16: God has given us leave to use grateful things, but we are cautioned against excess. Verse 16. Hast you found honey? — Make a moderate use of all thy enjoyments. “Let thy moderation be known unto all, and appear in all things.” 25:16 As of even honey repletion and satiety, though it be of honey, produce vomiting; and, as Solomon says and I think, there is a time for every thing, and that which is good ceases to be good if it be not done in a good way; just as a flower is quite out of season in winter, and just as a man’s dress does not become a woman, nor a woman’s a man; https://coptic-treasures.com/ Proverbs 25 4 and as geometry is out of place in mourning, or tears at a carousal; shall we in this instance alone disregard the proper time, in a matter in which most of all due season should be respected? St. Gregory Nazianzen: A Preliminary Discourse Against the Eunomians, 5. 25:17 Withdraw your foot from your neighbor’s house; lest he be weary of you, and so hate you. vs. 17: We cannot be upon good terms with our neighbors, wiyout discretion as well as sincerity. How much better a Friend is God than any other friend! The oftener we come to him, the more welcome. Verse 17. Withdraw thy foot — Another proverb will illustrate this: “Too much familiarity breeds contempt.” 25:18 A man that bears false witness against his neighbor is a maul, and a sword, and a sharp arrow. vs. 18: A false testimony is dangerous in every thing. 25:19 Confidence in an unfaithful man in time of trouble is like a broken tooth, and a foot out of joint. vs. 19: Confidence in an unfaithful man is painful and vexatious; when we put any stress on him, he not only fails, but makes us feel for it. 25:20 As he that takes away a garment in cold weather, and as vinegar upon nitre, so is he that sings songs to an heavy heart. vs. 20: We take a wrong course if we think to relieve those in sorrow by endeavoring to make them merry. Verse 20. As vinegar upon nitre— The original word rtn nather is what is known among chemists as the natron of the ancients and of the Scriptures, and carbonate of soda. It is found native in Syria and India, and occurs as an efflorescence on the soil. In Tripoli it is found in crystalline incrustations of from one third to half an inch thiek. It is found also in solution in the water of some lakes in Egypt and Hungary. The borders of these lakes are covered with crystalline masses, of a grayish white or light brown color; and in some specimens the natron is nearly pure carbonate of soda, and the carbonate is easily discovered by effervescing with an acid. It appears to have its Hebrew name from rtn nathar, to dissolve or loosen: because a solution of it in water is abstersive, taking out spots, etc. It is1819 used in the East for the purposes of washing. If vinegar be poured on it, Dr. Shaw says a strong fermentation immediately takes place, which illustrates what Solomon says here: “The singing of songs to a heavy heart is like vinegar upon natron:” that is, “there is no affinity between them; and opposition, colluctation, and strife, are occasioned by any attempt to unite them.” And poureth vyneper upon chalke. — COVERDALE. This also will occasion an effervescence. See Jeremiah 2:22. 25:20 LXX WHEREFORE if we are anxious to exert ourselves lawfully in the struggle of our spiritual combat we ought with no less care to set about healing this malady also. For “as the moth injures the garment, and the worm the wood, so dejection the heart of man.” With sufficient clearness and appropriateness has the Divine Spirit expressed the force of this dangerous and most injurious fault. St. John Cassian: The Institutes, book 9, 2. 25:21 If your enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink: If thine enemy be hungry— See this and the next verse explained, Romans 12:20. 25:21,22 Do not doubt, then, that the expression is figurative; and, while it is possible to interpret it in two ways, one pointing to the doing of an injury, the other to a display of superiority, let charity on the contrary call you back to benevolence, and interpret the coals of fire as the burning groans of penitence by which a man’s pride is cured who bewails that he has been the enemy of one who came to his assistance in distress. In the same way, when our Lord says, “He who loveth his life shall lose it,” (John 12:25) we are not to think that He forbids the prudence with which it is a man’s duty to care for his life, but that He says in a figurative sense, “Let him lose his life” — that is, let him destroy and lose that perverted and unnatural use which he now makes of his life, and through which his desires are fixed on temporal things so that he gives no heed to eternal. It is written: “Give to the godly man, and help not a sinner.” (Ecclus 12:4) The latter clause of this sentence seems to forbid benevolence; for it says, “help not a sinner.” Understand, therefore, that “sinner” is put figuratively for sin, so that it is his sin you are not to help. St. Augustine: On Christian Doctrine, 3:16 (24). 25:22 For you shalt heap coals of fire upon his head, and the LORD shall reward you. https://coptic-treasures.com/ Proverbs 25 5 vs. 21, 22:The precept to love even our enemies is an Old Testament commandment. Our Savior has shown his own great example in loving us when we were enemies. Verse 22. You shalt heap coals of fire upon his head — Not to consume, but to melt him into kindness; a metaphor taken from smelting metallic ores: — So artists melt the sullen ore of lead, By heaping coals of fire upon its head: In the kind warmth the metal learns to glow, And pure from dross the silver runs below. S. WESLEY. 25:23 The north wind drives away rain: so doth an angry countenance a backbiting tongue. vs. 23: Slanders would not be so readily spoken, if they were not readily heard. Sin, if it receives any check, becomes cowardly. 25:24 It is better to dwell in the corner of the housetop, than with a brawling woman and in a wide house. Verse 23. The north wind driveth away rain — The margin has, “The north wind bringeth forth rain.” It is said that the “north wind brings forth rain at Jerusalem, because it brings with it the vapours arising from the sea that lies north of it.” The marginal is the true reading; and is supported by the Chaldee, Syriac, and Septuagint; but the Arabic reads south wind. A backbiting tongue— A hidden tongue. vs. 24: It is better to be alone, than to be joined to one who is a hindrance to the comfort of life. Verse 24. It is better to dwell in a corner— See the note on chap. 21:9. 25:25 As cold waters to a thirsty soul, so is good news from a far country. vs. 25: Heaven is a country afar off; how refreshing is good news from thence, in the everlasting gospel, which signifies glad tidings, and in the witness of the Spirit with our spirits that we are God’s children! TO EULOGIUS, PATRIARCH OF ALEXANDRIA Gregory to Eulogius, etc. As cold water to a thirsty soul, so is good news from a far country (Proverbs 25:25). But what can be good news to me, so far as concerns the behoof of holy Church, but to hear of the health and safety of your to me most sweet Holiness, who, from your perception of the light of truth, both illuminate the same Church with the word of preaching, and mold it to a better way by the example of your manners? Fr. Gregory (the Great):Book 10, Epistle 39. 25:26 A righteous man falling down before the wicked is as a troubled fountain, and a corrupt spring. vs. 26: When the righteous are led into sin, it is as hurtful as if the public fountains were poisoned. 25:27 It is not good to eat much honey: so for men to search their own glory is not glory. vs. 27: We must be, through grace, dead to the pleasures of sense, and also to the praises of men. Verse 27. It is not good to eat much honey — Coverdale translates the whole passage thus: “Like as it is not good to eat to muche hony; even so, he that wyll search out hye thinges, it shal be to hevy for him.” “As he that etith myche honye, and it is not to him goode; so, that is a sercher of mageste, schal ben oppressid of glorie”— Old MS. Bible. He that searches too much into mysteries, is likely to be confounded by them. I really think this is the meaning of the place; and shall not puzzle either myself or my reader with the discordant explanations which have been brought forward with the hope of illustrating this passage. 25:28 He that has no rule over his own spirit is like a city that is broken down, and without walls. vs. 28: The man who has no command over his anger, is easily robbed of peace. Let us give up ourselves to the Lord, and pray him to put his Spirit within us, and cause us to walk in his statutes. 25:28 Hence it is written, As a city that lieth open and without environment of walls, so is a man that cannot keep in his spirit in speaking (Proverbs 25:28). For, because it has not the wall of silence, the city of the mind lies open to the darts of the foe; and, when by words it casts itself out of itself, it shews itself exposed to the adversary. And he overcomes it with so much the less labor as with the more labor tile mind itself, which is conquered, fights against itself by much speaking. Fr. Gregory (the Great), Pastoral Rule, 14.
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