Proverbs 27:14

Pro 27:14 He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him.

Ver. 14. He that blesseth his friend with a loud voice.] Qui leonum laudibus murem obruit, that extols a man above measure, - as the false prophets did Ahab, and the people Herod, - that praiseth him to his face; which, when a court parasite did to Sigismund the emperor, he gave him a sound box on the ear. {a} A preacher in Constantine’s time, ausus est imperatorem in os beatum dicere, saith Eusebius, presumed to call the emperor a saint to his face; but he went away with a check. {b} When Aristobulus the historian presented to Alexander the great book that he had written of his glorious acts, wherein he had flatteringly made him greater than he was, Alexander, after he had read the book, threw it into the river Hydaspes, and said to the author, ‘It were a good deed to throw thee after it.’

Rising early in the morning.] As afraid to be prevented by another, or that he shall not have time enough all day after to do it in.

{a} In vita Alphons.

{b} Euseb., De Vit. Const., lib. iv. c. 4.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Pro_27:14

He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him.

The curse of ostentatious flattery

Flattery is a species of conduct generally most pleasing, always most pernicious. The flattery in the text is a loud vaunting. It intrudes itself on all occasions; it is busy and demonstrative.

I. It is a curse to its author. He who practises sycophancy inflicts an incalculable injury on his own spiritual nature. The spirit of independence, the feeling of honest manhood, give way to a crawling, creeping instinct; it is a sneaking art used to cajole and soften fools.

II. It is a curse to its victim Perhaps this is what Solomon means when he says it shall be counted a curse to him, i.e., the object of it. Of all wild beasts, says Johnson, preserve me from a flatterer. (Homilist.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Pro 27:14. He that blesseth his friend — That saluteth, praiseth, or applaudeth him to his face, as the manner of flatterers is; with a loud voice — That both he and others may be sure to take notice of it; rising early in the morning — To perform this office, to show his great forwardness and diligence, and zeal in his service; which was the custom of the Romans afterward, and possibly of some of the Jews at this time. It shall be counted a curse to him — His friend will value this kind of blessing no more than a curse: because it plainly discovers a base design, and is a high reflection upon him, as if he either did not understand such gross and palpable flattery, or were so ridiculously vain-glorious as to be pleased with it.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL NOTES.—

Pro_27:5. Secret love. Zöckler and Hitzig understand this love to be that “which from false consideration dissembles, and does not tell his friend of his faults when it should do so.” Delitzsch thinks it refers to “love which is confined to the heart alone, like a fire which, when it burns secretly, neither lightens nor warms.”

MAIN HOMILETICS OF THE PARAGRAPH.—Pro_27:5-6; Pro_27:9-11; Pro_27:14

TESTS OF FRIENDSHIP

We group these verses together because they all treat of the same subject, viz., friendship in reality and friendship in profession only. The same subject occurred in the preceding chapter (see on Pro_27:23-27, and in chap. Pro_17:17-18, page 519.)

I. He does not love us truly who does not love us well enough to tell us of our faults. The true friend must desire to see the object of his affection as free from faults as it is possible for him to be; the truest and the purest love seeks by every means within its reach to bless the beloved one. And as we should not consider him a friend who would make no effort to free us from any bodily disease or physical deformity, we ought not to call him an enemy who will strive to rid us of moral and spiritual blemishes. For such an one gives proof that he cares more for our ultimate good than for our present smile—he shows that he is even willing to risk our displeasure in the hope of doing us real kindness. He who gives us kisses when he ought to give us reproof, or who holds back deserved rebuke from cowardice, is more cruel than if he withheld from us an indispensable medicine simply because it had a bitter taste. For if we will not take the unpleasant draught from the hand that we have clasped in friendship, we are not likely to find it more pleasant when administered by a stranger, much less by an enemy. And if a wound is to be probed it is surely better for the patient that it should be done by a skilful and tender hand than by one who has no sympathy with us and no acquaintance with our inner life. And as it is certain that those who do not love us will either rebuke us for our faults or despise us on account of them, the real friend is he who, by a loving faithfulness, strives to rid us of them. What would have become of David if Nathan had lacked the courage to say to him, “Thou art the man.”

II. Such a true friend is the most refreshing and invigorating influence that can bless our life. Setting aside the blessing and strength which come to man direct from his Father in heaven, there is no source whence he can derive so much help and comfort as from the hearty sympathy and sound advice of a real friend. They are like the anointing oil and perfume which refresh the weary Eastern traveller at the end of his day’s journey, removing the traces of toil and the sense of fatigue, and putting new life into every limb. Life is a dusty, toilsome highway for most men, and they sorely stand in need of some soothing and renewing influence as they pursue the journey. And this, Solomon assures us—and experience confirms his assurance—is to be found in hearty friendship.

III. The cultivation and retention of such friends should be one of the aims of life. Seeing that there is no other means by which we are so likely to get a true acquaintance with ourselves, and no other earthly influence which is so likely at once to elevate and console us, we ought to try and make real friends and be faithful to our friendships after they are formed. And especially we ought ever gratefully to remember the friends of our youth—those who gave us help and counsel when we most needed them, and to whose faithfulness and forbearance we probably owe far more than we can ever rightly estimate. There is a proneness in the youth as he rises into manhood, and is probably removed from early associations and lifted into a higher social sphere, to forget his earliest and truest friend, but the truly wise and honourable man will count fidelity to such a sacred duty.

OUTLINES AND SUGGESTIVE COMMENTS

Pro_27:6. Many indeed profess their value for a true friend; and yet in the most valuable discharge of friendship, they “count him their enemy.” The apostle had some just apprehension on this account, though so wise and affectionate, and speaking from the mouth of God. (Gal_4:12-16). As if the rule of friendship was, that we should absolutely “please,” without reference to the Divine restriction—“for good to edification.” (Rom_15:2). Christian faithfulness is the only way of acting up to our profession. And much guilt lies upon the conscience in the neglect. But this open rebuke must not contravene the express rule of love—“telling the fault between thee and him alone.” Too often, instead of pouring it secretly into our brother’s ear, it is proclaimed through the wide medium of the world’s ear, and thus it passes through a multitude of channels before it reaches its one proper destination. The openness of the rebuke describes the free and unreserved sincerity of the heart, not necessarily the public exposure of the offender; save when the character of the offence, or the interests of others, may appear to demand it. (1Ti_5:20).—Bridges.

This is that false love which really injures its object; and which, on this account,—that is, from its injurious tendency, how little soever designed, gets in the Scriptures the designation of hatred: “Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.” (Lev_19:17).—Wardlaw.

Pro_27:9. The best physic for man is man. For friendship is a kind of life to man, without which there is no comfort of a man’s life. Friendship is in men a kind of step to God, and by means of love man draweth near to God, when, as from being the friend of man, he is made the friend of God. But as among the Jews there was no oil that did so rejoice the heart as that wherewith the kings were anointed; no perfume that did so delight the soul as that which the priest offered; in like manner as there is no friend so sweet as God, so there is no counsel that doth so glad the soul, so cheer the heart, as that which He giveth in His word, whereby we are made even kings and priests unto him.—Jermin.

The heartiness of a friend’s counsel constitutes its excellence. It is not official, or merely intelligent. It is the counsel of his soul.—Bridges.

Pro_27:10. “Neither go into thy brother’s house in the day of thy calamity.” This has certainly the appearance of a very strange advice. Whither, in the day of our calamity, should we go, if not to the house of a brother? Where are we to expect a kind reception, and the comfort we require, if not there? But the proverb, like all others, must be understood generally, and applied in the circumstances and the sense obviously and mainly designed. The meaning seems to be either—

1. Do not choose “the day of thy calamity” for making thy visit, if thou hast not shown the same inclination to court and cultivate intimacy before, in the day of thy success and prosperity. This unavoidably looks not like the impulse of affection, but of felt necessity, or convenience and self-interest: “Ay, ay,” your brother will be naturally apt to say, “I saw little of you before: you are fain to come to me now, when you feel your need of me, and fancy I may be of some service to you.” Or,

2. Let not sympathy be forced and extorted. “In the day of thy calamity,” if thy brother has the heart of a brother, and really feels for thee, he will come to thee; he will seek and find thee. If he does not, then do not press yourself upon his notice, as if you would constrain and oblige him to be kind. This may, and probably will, have the effect of disgusting and alienating him, rather than gaining his love. Love and sympathy must be unconstrained as well as unbought. When they are either got by a bribe, or got by dint of urgent solicitation, they are alike heartless, and alike worthless. The reason is—“For better is a neighbour that is near, than a brother far off. The antithetical phrases “at hand” and “far off,” have evident reference here, not to locality, but to disposition. A friendly and kindly-disposed neighbour, who bears no relation to us save that of neighbourhood, is greatly preferable to a brother—to any near relation whatever that is cold, distant, and alienated.—Wardlaw.

The proverbial sense is, that better is a lesser comfort which is ready at hand, than a greater solace which we must go to seek after.—Jermin.

Pro_27:14. It is an excellent description of a notorious flatterer, and a just denunciation of his due reward. First, he blesseth with a loud voice, as if he wanted breath and sides to set out the praises of his friend, and as if he would not only awaken him with the news of it but many others also with the loudness of it. Secondly, he doth it rising early, as if it were some main and principal business which he had to do, and wherein he would show himself more forward than any others. Thirdly, he doth it in the morning, as if he would bless his friend before he blessed God, or rather would make him his God by offering his sacrifice of praise unto him.—Jermin.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

27:14 It is important to speak appropriately for the circumstances (cp. 15:23).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Hastily and without cause.

Hebrew, blesseth.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Note, 1. It is a great folly to be extravagant in praising even the best of our friends and benefactors. It is our duty to give every one his due praise, to applaud those who excel in knowledge, virtue, and usefulness, and to acknowledge the kindnesses we have received with thankfulness; but to do this with a loud voice, rising early in the morning, to be always harping on this string, in all companies, even to our friend's face, or so as that he may be sure to hear it, to do it studiously, as we do that which we rise early to, to magnify the merits of our friend above measure and with hyperboles, is fulsome, and nauseous, and savours of hypocrisy and design. Praising men for what they have done is only to get more out of them; and every body concludes the parasite hopes to be well paid for his panegyric or epistle dedicatory. We must not give that praise to our friend which is due to God only, as some think is intimated in rising early to do it; for in the morning God is to be praised. We must not make too much haste to praise men (so some understand it), not cry up men too soon for their abilities and performances, but let them first be proved; lest they be lifted up with pride, and laid to sleep in idleness. 2. It is a greater folly to be fond of being ourselves extravagantly praised. A wise man rather counts it a curse, and a reflection upon him, not only designed to pick his pocket, but which may really turn to his prejudice. Modest praises (as a great man observes) invite such as are present to add to the commendation, but immodest immoderate praises tempt them to detract rather, and to censure one that they hear over-commended. And, besides, over-praising a man makes him the object of envy; every man puts in for a share of reputation, and therefore reckons himself injured if another monopolize it or have more given him than his share. And the greatest danger of all is that it is a temptation to pride; men are apt to think of themselves above what is meet when others speak of them above what is meet. See how careful blessed Paul was not to be over-valued, Co2 12:6.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Excessive zeal in praising raises suspicions of selfishness.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 14. He that blesseth his friend] He who makes loud and public protestations of acknowledgments to his friend for favours 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(14) He that blesseth his friend with a loud voice . . .—If gratitude is to be acceptable, the time, place, and manner of shewing it must all be well chosen. A man who is so eager to express his thanks that he begins early in the morning, and in so loud a voice as to draw upon his patron the attention of all the bystanders, is looked upon as a nuisance; any one would as soon be cursed as blessed by him. So God loves heartfelt gratitude offered in secret. (Comp. Mat_6:5-6.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

14. Ostentatious professions of regard, like the profuse kisses of an enemy (Pro_27:6), justly incur the suspicion of sinister design.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Whosoever hideth her hideth the wind,.... Whoever attempts to stop her brawls and contentions, to repress and restrain them, and hinder her voice being heard in the streets, and endeavours to hide the shame that comes upon herself and family, attempts a thing as impossible as to hide the wind in the palm of a man's hand, or to stop it from blowing; for as that, by being restrained or pent up by any methods that can be used, makes the greater noise, so, by all the means that are used to still a contentious woman, she is but the more noisy and clamorous, and becomes more shameful and infamous;

and the ointment of his right hand, which bewrayeth itself: or "will call" or "calls" (h), and says, in effect, Here am I; for the smell of it, which cannot be hid when held in a man's hand, betrays it; and the faster he holds it, and the more he presses and squeezes it, and the more it is heated hereby, the more it diffuses its savour, and is known to be where it is; and so all attempts to stop the mouth of a brawling woman does but cause her to brawl the louder.

(h) "clamabit", Pagninus, Montanus, Munster, Vatablus, Mercerus; "vocabit", Baynus; "clamat", Piscator, Michaelis; "praeconem agit", Schultens.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The picture of the ostentatious flatterer going at daybreak to pour out blessings on his patron. For any good that he does, for any thanks he gets, he might as well utter curses.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

In the night. Or "early in the morning," de nocte, as the Hebrew implies. --- Curseth. His importunity will be equally displeasing. (Haydock) --- Flattery is dangerous, (Calmet) and unworthy of a free man. (Cicero, de Amic.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

He that blesseth his friend, that saluteth, or praiseth, and applaudeth him to his face, as the manner of flatterers is,

with a loud voice, that both he and others may be sure to take notice of it;

rising early in the morning to perform this office, to show his great forwardness, and diligence, and zeal in his service, which was the custom of the Romans afterward, and possibly of some of the Jews at this time;

it shall be counted a curse to him his friend will value this kind of blessing no more than a curse, because it plainly discovers a base design, and is a high reflection upon him, as if he either did not understand such gross and palpable flattery, or were so ridiculously vain-glorious as to be pleased with it.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

14. Rising early in the morning — “Rising in the night.” — Vulgate. The phrase, which is only two words in the Hebrew, is used to denote great zeal and earnestness. Extravagant and ill-timed praise is liable to excite suspicion of unworthy motives. The proverb is understood by some in this sense: That it is dangerous to make too much haste in praising men when they have not fully established their character. Too early and too much praise may be the ruin of a man, making him have a vain opinion of his own abilities and worth. (See on Pro_27:21.) It is uncertain whether the word him, in the last clause, means the blesser or the blessed. For the use of this word blesseth, in formal salutation, compare Rth_2:4; Psa_129:8.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

He that blesseth his friend with a loud voice, rising early in the morning. What is meant is ostentatious salutation, which puts itself forward in order to stand well with a patron, and to be beforehand with other servile competitors for favour. Juvenal satirized such parasitical effusion ("Sat." 5:19)"Habet Trebius, propter quod rumpere somnum Debeat et ligulas dimittere, sollicitus, ne Tots salutaris jam turba peregerit orbem, Sideribus dubiis, aut illo tempore, quo se Frigida circumagunt pigri surraca Bootae.

The "loud voice" intimates the importunate nature of such public trumpeting of gratitude, as the "rising early" denotes its inopportune and tactless insistency, which cannot wait for a convenient opportunity for its due expression. It shall be counted a curse to him. The receiver of this sordid adulation, and indeed all the bystanders, would just as soon be cursed by the parasite as blessed in this offensive manner, This clamorous outpouring of gratitude is not accepted as a return by the benefactor; he sees the mean motives by which it is dictated self-interest, hope of future benefits and he holds it as cheap as he would the curses of such a person. The nuisance of such flattery is mentioned by Euripides, "Orest.," 1161 Pausomai sainwn epei Barov ti kaan . "Duo sunt genera prosecutorum," says St. Augustine ("In Psalm.," 69), "sciliet vituperantium et adulantium; sed plus prosequitur lingua adulatoris, quam manus prosecutoris." "Woe unto you," said Christ, (Luk_6:26) "when all men shall speak well of you." "Do I seek to please men?" asked St. Paul; (Gal_1:10) "for if I yet pleased men, I should not be the servant of Christ.

Insincerity in friendship.

The picture is that of one who indulges in the noisy ostentation of friendship, without having the reality of it at his heart.

I EXCESS IN PRAISE OR BLAME IS TO BE GUARDED AGAINST. Luther shrewdly observes, "He who loudly scolds, praises; and he who excessively praises, scolds. They are not believed because they exaggerate." Too great praise is half blame. Language should be used with sobriety and temperance.

II INSINCERITY IS SUBJECT TO A CURSE. It is odious to God and to man. One of the constant moral trials of life is in the observance of the golden mean of conduct in social relations to be agreeable without flattery, and sincere without rudeness. Here, as ever, we must walk in the bright light of our Saviour"s example, the All-loving, yet the All-faithful. J.

See homily on Pro_25:20. C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Blesseth - That praises him to his face. A loud voice - That both he, and others, may be sure to take notice of it. Rising early - To shew his great forwardness. A curse - His friend will value this kind of blessing no more than a curse.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

This proverb, passing over the three immediately intervening, connects itself with Pro 27:9 and Pro 27:10. It is directed against cringing, noisy complimenting:

He who blesseth his neighbour with a loud voice, rising early in the morning,

It is reckoned as a curse to him.

The first line is intentionally very heavy, in order to portray the empressement of the maker of compliments: he calls out to another his good wishes with a loud voice, so as to make the impression of deep veneration, of deeply felt thankfulness, but in reality to gain favour thereby, and to commend himself to greater acts of kindness; he sets himself to meet him, having risen up (השׁכּים, adverbial inf. abs.; cf. Jer 44:4 with Jer 25:4) early in the morning, to offer his captatio benevolentiae as speedily as possible; but this salutation of good wishes, the affected zeal in presenting which is a sign of a selfish, calculating, servile soul, is reckoned to him as קללה, viz., before God and every one who can judge correctly of human nature, also before him who is complimented in so ostentatious and troublesome a manner, the true design of which is thus seen. Others understand the proverb after the example of Berachoth 14a, that one ought to salute no one till he has said his morning's prayer, because honour is due before all to God (the Book of Wisdom, 10:28); and others after Erachin 16a, according to which one is meant who was invited as a guest of a generous lord, and was liberally entertained, and who now on the public streets blesses him, i.e., praises him for his nobility of mind - such blessing is a curse to him whom it concerns, because this trumpeting of his praise brings upon him a troublesome, importunate crowd. But plainly the particularity of 'בּקול וגו lays the chief emphasis on the servility manifested; and one calls to mind the case of the clients besieging the doors of their patrons, those clientes matutini, each of whom sought to be the first in the salutatio of his distinguished wealthy patron.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

Is it a sin to bless our friend? Our Lord openly acknowledged the love of his friends. (Luk 22:28 .) And yet a loud voice, and extravagant praises, bring insincerity into question. When a man exceeds all bounds of truth and decency, affecting pompous words and hyperbolical expressions, we cannot but suspect some sinister end. (Pro 26:23-25 .) Real friendship needs no such assurance. One act of love is more than many loud blessings. ’There is no wise man, but had rather have one promise than a thousand fair words, and one performance than ten thousand promises. For what charge is it to spend a little breath, for a man to give one his word, who never intends to give him anything else?’†1 He may be rising early in the morning, lest some one be before him, lest there should be scarcely time to finish this great business; and yet, while harping upon the same string, he may be secretly condemning me all the day. Contrast David’s early rising for the service of God, with his son’s early rising for the hypocritical blessing of his friends.†2 The Apostle could not endure this exaggerated praise.†3 Indeed every intelligent man must look upon it rather as a curse to him. For the supposed encouragement of such fulsome flattery would stamp him as a fool. And the deluding blessing would end in a fearful curse.†4

The rule towards our friend is — "Love not in word, neither in tongue; but in deed and in truth." (1Jn 3:18 .) The rule for ourselves is — "Walk before God," not before men. (Gen 17:1 .) Let worldly things and worldly men be little in your eyes. Man’s day will soon have passed away. (1Co 4:3, marg.) Eternity in all its substance and glory is at hand.

Footnotes:

†1 South’s Sermon on Mat 5:44 . Some of Mr. Scott’s early friends at the Lock painfully reminded him of this Proverb. Life, pp. 225, 226.

†2 Psa 5:3; Psa 119:147, with 2Sa 15:2-7 .

†3 2Co 12:6 . Compare Rom 12:3 .

†4 2Sa 16:16-19 ; 2Sa 17:7-13 . Act 12:22-23 .

Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.

He who blesses his friend Someone blesses his friend daily, and the blessing is converted into a curse, for people say about him that he is generous with his money and wealthy, and everyone comes and borrows from him, and the government provokes him to collect his money. In this manner, it is interpreted in tractate Arachin (16a). Besides this, it appears in the midrash of Rabbi Tanhuma (Balak 15) as regards Balaam, who blessed Israel with a loud voice, as it is stated (Num. 23:7): “And he took up his discourse, etc.,” an expression of raising the voice, and he later counseled to cause them to sin.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.