Various maxims and observations of Solomon, collected by the men of Hezekiah, about kings, and other subjects of both private and public concern.
1BOAST not thyselfa of to morrow; for thou knowest not what 1a day may 2bring forth.
a James 4:13, 14.
1 Namely, not only the day of tomorrow, but also not of all future days; as even the remaining part of this present day.
2 That is, bring to light, whereby thy future intentions and expectations may come to be hindered, and disappointed. Compare James 4:13, 14, etc.
2Let another man praise thee, and not thine own mouth; a stranger, and not thine own lips.
3A stone is heavy, and the sand weighty; but a fool's wrath is 3heavier than them both.
3 That is, is more intolerable; namely, not only because it is unequal and unjust, but also immoderate, unbridled, and united or conjoined with cruelty. See the following verse. Hebr. There is heaviness of a stone, and weight of the sand.
4Wrath is cruel, and 4anger is 5outrageous; 6but who is able to stand before envy?7
4 Namely, when a man by reason of his unruly and raging passions pours himself out violently like a flood.
5 That is, brings forth cruel deeds and works.
6 The sense is: that envy is worse than anger and wrath, because it is deeper rooted in the heart, and an hardening in wickedness is mixed therewith.
7
5Open rebuke is 8better than 9secret love.
8 That is, more profitable and more to be desired.
9 Namely, whereby a man bears indeed good will unto his neighbor, and wishes him all good success and happiness, but notwithstanding does not reprove him when need requires, to manifest thereby his true and unfeigned love.
610Faithful are the 11wounds of a friend; but the 12kisses of an enemy are 13deceitful.
10 That is, they issue from a faithful and constant love, and tend to the wellbeing and preservation of him who receives them. Compare Psalm 141:5.
11 That is, the reproofs, which, being done with sharp and smarting words, make as it were a wound in the soul.
12 Understand all manner of feigned demonstration of love.
13 That is, we ought by fervent and constant prayer to desire of God that He would keep and preserve us from them, both because they would be hurtful to us, and also because they issue and proceed from a false heart. Other, manifold.
7The full 14soul 15loatheth 16an honeycomb; but to the hungry soul every bitter thing is sweet.
14 That is, a man or person, who is satisfied. Also in the following. See Gen. 12:5 and the annotation. Or understand the appetite which a person has unto food, as Ezek. 7:19. See the annotation.
15 That is, despises, disdains, loathes, abhors thereof.
16 Understand under this name all pleasant, dainty and delicate food. Compare Prov. 24 on verse 13.
8As a bird that 17wandereth from her nest, so is a man 18that wandereth from his place.
17 Namely, subject to much danger and in continual unrest, until she has gotten a new nest, unto which she oftentimes can hardly make or attain.
18 Namely, rashly, without necessity and a lawful calling.
919Ointment and perfume rejoice the heart: so doth the 20sweetness of a man’s friend 21by hearty counsel.
19 Compare Prov. 21 on verse 17.
20 That is, his kindness, assistance and friendly discourse.
21 That is, by reason of the good counsel that he gives him for his soul, or which comes from a good heart which his friend bears to him. Other, more than the counsel of his own soul.
10Thine own friend, and thy father's friend, forsakeb not; neither 22go into thy 23brother’s house in the day of thy calamity: for better is a neighbour that is near than a brother far off.
b Prov. 17:17; 18:24.
22 The reason is: because a friend loves at all times, Prov. 17:17, and especially in time of trouble; but oftentimes there is discord between brethren, Prov. 18:19, especially in time of adversity, Prov. 19:7. Therefore a friend bears many times stronger love and affection than a brother, Prov. 18:24. Some understand it thus: that a faithful neighbor ought to be highly esteemed because he is close at hand, whereas a brother may be at a great distance, afar off, and not so ready to help a man as the other may be.
23 That is, your kinsman. See Gen. 24 on verse 27.
11My son, be wise, and make my heart glad, that I may 24answer him 25that reproacheth me.
24 Hebr. a word.
25 Understand all those who are wont to upbraid parents, masters or teachers that their children or scholars, etc., are not well tutored and instructed, or that they do not behave themselves well.
1226Ac prudent man foreseeth the evil, and hideth himself; but the simple pass on, and are punished.
26 See the exposition of this verse Prov. 22 on verse 3.
c Prov. 22:3.
1327Take his garment that is suretyd for a stranger, and take a pledge of him for a strange woman.
27 See the exposition of this verse Prov. 20 on verse 16.
d Prov. 6:1, 2; 11:15; 17:18; 20:16.
14He that 28blesseth his friend with a 29loud voice, rising early in the morning, 30it shall be counted a 31curse to 32him.
28 That is, salutes, wishing him the blessing of God and all good. See Gen. 31 on verse 55.
29 Hebr. great, that is, immoderately, rude, and unseasonably, as flatterers are wont to do.
30 Namely, such blessing or salutation.
31 Namely, by God, Who hates flattering; or, by the friend who is blessed, who will bear no good will to the flatterer, but will rather have a bad suspicion of him.
32 Namely, who has done so unseasonably his blessing and salutation in a public flattering way to get something from him.
15 Ae continual dropping in a very rainy day and 33a contentious woman 34are alike.
e Prov. 19:13.
33 Hebr. a wife of brawlings or contentions; that is, who is inclined to brawling and contention, or quarrelsome.
34 That is, are to be compared together. This verse may also be translated: A brawling or contentious wife is to be likened to a continual dropping in a day, etc. See a further exposition hereof Prov. 19 on verse 13.
16Whosoever hideth 35her hideth the wind, and 36the ointment of 37his right hand, 38which bewrayethfitself.
35 Namely, the contentious woman. The meaning is: that if a man were able to hide, that is, to rule and tame her, he were able to hide and shut up the wind. Intimating that neither the one nor the other is possible to be done.
36 Meaning: the oil or ointment which casts such an excellent fragrance as that it cannot in any case be hid or concealed from people, whenever it comes before their noses.
37 That is, wherewith he has anointed his right hand. The right hand is here specially mentioned because in all dealings and transactions of men, the same comes to appear first, from where then the fragrance of the oil or ointment that is put upon it may be apprehended or perceived.
38 That is, which reports or discovers itself by its smell; as it cannot be kept in and hid, so can neither the brawling or contention of a bad wife.
f betrays, reveals
17Iron sharpeneth iron; so a man sharpeneth the 39countenance of his friend.
39 Understand the visage or countenance of the face, being composed unto grief, fear, anger, etc. which another man, according to the nature and quality of the thing by discoursing with his friend, rouses and stirs up, when by his good instruction, comfort and counsel, he sets and strengthens the heart of his friend in a due manner. Others render the words thus: Iron maketh iron glad (that is, makes it bright or shining) so doth a man make glad the face of his neighbor.
18Whoso keepeth 40the fig tree shall eat the fruit thereof: so he that waiteth on his master shall be 41honoured.
40 Understand hereby all good and faithful service, which servants do owe unto their masters.
41 That is, shall receive recompense and reward. Compare Prov. 13 on verse 18.
1942As in water face answereth to face, so the heart of man to man.
42 That is, as the appearance of a man, who looks into the water, shows himself there somewhat, yet not perfectly; in this manner it makes truly the heart of men knowable in part to others by his words, gestures and works, yet not as such that one is able to judge from it without any doubt, Jer. 17:9; 1 Cor. 2:11. This verse may also be rendered thus: Faces are to faces, that is, men in regard of their outward behavior and countenance compared with other men are as waters, namely, who are very alike to one another though they differ in color, thickness, taste, etc.; so is the heart of man to man, that is, thus is man inwardly to be compared with his neighbor, because they have all one corrupt nature, and are subject to similar infirmities. Some take it thus: that as a man’s face shows or represents itself in the water, so is a friend toward another.
2043Hell and destruction are 44never full; so 45the eyes of man areg never satisfied.
43 Other, The grave. See Job 26:6, and compare Prov. 15:11.
44 Namely, because whatsoever comes into it, is devoured, and consumed.
45 That is, the desires and lusts, which enter through the eyes into the heart of man.
g Eccl. 1:8.
2146As the finingh pot for silver, and the furnace for gold; so is a man to 47his praise.
46 See Prov. 17 on verse 3.
h refining
47 That is, according to the report that goes and is spread abroad of him, concerning his words and actions; for according as one observes how he takes the report, so is he then judged what manner of man he is.
2248Though thou shouldest brayi a fool in a mortar among wheat with a pestle, yet will not his foolishness depart from him.
48 This is an hyperbole, or an excessive manner of speaking, intimating that some fools do persist so obstinately in their folly, that by no means whatsoever they can possibly be brought from it.
i to pound in a mortar*
2349Be thou diligent to know 50the state of thy flocks, and 51look well to thy herds.
49 Hebr. Knowing thou shalt know. The word know is taken here for taking care and heed. See Gen. 18 on verse 19.
50 That is, the state and opportunity. This word seems to import that an householder, or a father of a family must now and then look after his own flock, and not to leave others to have all the care alone.
51 The meaning is: that everyone should diligently mind the gaining, keeping and governing of his own estate, which in old times consisted much in cattle and beasts. Compare the phrase with Job 1:8 and the annotation.
24For riches are not for ever: and doth 52the crown endure to every generation?
52 That is, dignity, state and honor, which are wont to accompany riches. He means to say: By no means. It is a question which implies a strong negation.
25The hay appeareth, and the tender grass sheweth itself, and herbs of the mountains 53are gathered.
53 Namely, unto provision of feed for your cattle.
26The 54lambs arej for thy clothing, and the goats are 55the price of the field.
54 Namely, their skins and wool.
j 1 Tim. 6:8.
55 That is, to buy or pay therewith a field, or meadow or other necessities.
27And thou shalt have goats' milk enough for thy 56food, for the food of thy 57household, and for the 58maintenance for thy maidens.
56 Hebr. bread; also in the following. See Gen. 3 on verse 19.
57 Or, house. See Gen. 7 on verse 1.
58 Hebr. life, that is, whatsoever is necessary for the sustenance of this present life.