Proverbs 27:21

Pro 27:21 [As] the fining pot for silver, and the furnace for gold; so [is] a man to his praise.

Ver. 21. As the fining pot for silver, &c.] Man is naturally apt to be much taken, and even tickled, with his own commendation, {a} as Felix was with Tertullus’s flatteries, as was Demosthenes when they pointed at him as he passed by, and said, This is that famous orator. {b} But "let every man prove his own works," saith Paul, {Gal 6:4} and testimonium tibi perhibeat conscientia propria, non lingua aliena, saith Augustine: Let thine own conscience, and not another man’s tongue praise thee. Or if needlessly they will do it, let it refine us, as here, to more humility, and more care of sound holiness; let it, by the refining pot, melt us and make us better. This is the right use of it.

{a} ηδιστον ακουσμα ο επαινος. - Xenophon.

{b} ουτος εστιν ο Dημοσθενης.

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_27:21

So is a man to his praise.

The influence of applause

The various passions implanted in human nature are necessary to animate the soul in the service of God and our generation. The poet sung, Love of fame, the universal passion. The wise man beheld this principle in human nature; he saw the effect of praise upon mankind. The text is a rule, grounded upon the observable effect of it upon man; a refined rule for trial of our true moral character or religious state. It is, literally, A fining-pot for silver and a furnace for gold; and a man to the mouth of his praise. The conduct of men, in regard to their praise, may be as sure a trial of their moral and religious character as the fining-pot is of silver and the furnace of gold. By praise we should understand, not the plaudit of individuals or of the multitude, spoken in a tone of sarcastic irony; nor that given by mistake, as when anothers conduct is innocently ascribed to us, with the praise of his commendable behaviour. By a mans praise we understand real, unfeigned praise, bestowed for actions or conduct commendable in the sight of men, useful to the community. Such praise answers valuable purposes. To observe how a man is to his praise is a matter of serious importance to every soul of man. His praise refines one man, renders him thankful to God for a good name among men. Praise to a righteous soul renders it seriously inquisitive, whether its conduct really deserves praise--the praise not of men, but of God also. Praise renders the righteous respectful to those who bestow it; and they become more diligent to improve in well-doing. Praise to a righteous man is a fiery trial, where he needs humility and sober thoughts. Praise bestowed on the ungodly man renders him vain, self-confident, and self-conceited. He becomes haughty and insolent. Jealous of his honour, he is impatient to hear another praised. Persons of this character become careless--regardless of the praise of God. The reason of the different effects of praise is the different state in the inner man of the heart. The reason of the different effects of the fining-pot and furnace upon metals is the different nature and quality of the metals cast into them. The natural improvement of this subject is to determine our moral and religious character by the effect which the praise of men has upon us. (John Devotion, M.A.)

Popularity the most trying test of character

Men, in ancient times as well as in modern, submit precious metals, such as silver and gold, to the test of the fire. Fire revealed their impurity, and made them appear in their true character. What fire is to these metals, Solomon says, popularity or applause is to mans character--it tests him.

I. Popularity reveals the vanity of the proud man. How did Absolom appear in the blaze of popularity? (2Sa_25:22). How did Herod appear? Amidst the shouts of his flatterers he assumed to be a god.

II. Popularity reveals the humility of a true man. A true man shrinks from popular applause, and feels humbled amidst its shouts. Dr. Payson, a careful self-observer, mentions among his trials well-meant but injudicious commendations. Every one here, he writes to his mother, whether friends or enemies, are conspiring to ruin me. Satan and my own heart, of course, will lend a hand, and if you join too, I fear all the cold water which Christ can throw upon my pride will not prevent it from breaking out in a destructive flame. As certainly as anybody flatters and caresses me, my Father has to scourge me for it, and an unspeakable mercy it is that He condescends to do it. Popularity is indeed to character what the fining-pot is for silver and the furnace for gold. Few things in life show us the stuff of which men are made more than this. Little men court this fire, but cannot stand it. (Homilist.)

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

Pro 27:21. As the fining-pot for silver — Is appointed and used for the trial of silver, and the detection and separation of the dross from it; so is a man to his praise — Or, according to his praise: that is, he is known by his praises; either, 1st, By the quality of those who praise and applaud him; and, as they are good or bad, so is he thought to be: or, rather, 2d, By his behaviour under praises, according as he conducts himself either humbly and modestly, with thankfulness to God, and a due sense of his own infirmities, which is the case and temper of a good man; or ambitiously and vain-gloriously, taking to himself the honour which he should give to God, as ungodly men generally do in such a case. Thus Bishop Patrick: “A man is discovered what he is, by trying how he can bear praises, commendations, and great applauses; which will presently show either the virtue or the vanity of his mind.” In this sense the LXX. seem to have understood the clause, reading ανηρ δοκιμαζεται δια στοματος εγκωμιαζον των αυτον, a man is tried by the mouth of those who praise him.

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

CRITICAL NOTES.—

Pro_27:21. A man to his praise. Delitzsch understands the meaning to be that a man is valued according to the measure of public opinion. Ewald, Hitzig, and others, coincide with Zöckler’s rendering, “A man according to his glorying,” i.e., “One is judged according to the standard of that which he makes his boast.”

MAIN HOMILETICS OF Pro_27:21

A CRUCIBLE FOR CHARACTER

Although the second interpretation of this proverb given in the Critical Notes is very generally adopted, it will very well bear the other construction given below, which is indeed adopted by many expositors.

I. Praise received is a test of character. Many moralists think that it is more difficult to pass uninjured through “good report” than through “evil report.” Dr. Payson reckons “well meant but injudicious commendations” a source of temptation to him, and we do certainly often meet men possessing many good qualities whom popularity seems to have injured. But all men who have any striking intellectual gifts or moral excellencies will be subject to this refiner’s fire, and if they pass through it uninjured they will prove that they are made of very pure metal. As we remarked on page 725, merit will win praise, and therefore every deserving man will be more or less subject to this test, and his conduct and bearing under it will reveal the real character of his motives and the strength of his principles. In proportion as his actions have been disinterested and his aims pure and unselfish, in the same proportion will he be able to bear praise. If he is a truly humble man—if he has a right sense of his dependence on God and a consciousness of his own shortcomings—the praise of his fellow-creatures will only make him strive to be more deserving of it; but if there is any alloy of baser metal mixed with the gold and silver of his character, such an ordeal will be very likely to reveal it.

II. Praise given is a test of character. That upon which a man bestows praise reveals the standard by which he rules his life. Men praise that which they value, and there cannot therefore be a better revelation of their moral condition. A man who praises the action of another, irrespective of its moral character, shows that he attaches little value to goodness, while he who praises a bad action proclaims himself a lover of sin. On the other hand, commendation bestowed upon good deeds and godly men at least indicates a preference for what is good, which one may hope will be manifested not only in word but also in deed.

OUTLINES AND SUGGESTIVE COMMENTS

1. It may express what every man, with reference to the praise bestowed upon him, ought to do:—that is, he ought to do with it what the “fining-pot” does to the “silver,” and the “furnace to the gold.” He should try it well. There is a deal of dross frequently in it; and men are apt to be fonder of the dross, in some of its appearances, than of the sterling metal. The process of refining should in this case be very cautiously pursued: just as a chemist, if anxious for the correct result of an experiment with the crucible, will be the more careful in making it, in proportion as he is conscious of any leaning towards a particular theory,—lest this should bias his mind and put him off his guard.

2. “A man is to his praise what the fining pot is to silver, aud the furnace is to gold,” because a man’s conduct actually does put to the test the commendation bestowed upon him. That conduct is like “the fining-pot” and “the furnace” to it, in regard to the estimate formed of it by others. His behaviour detects whether it be or be not just and merited. Commendation naturally excites notice. All eyes are on the man who elicits applause, to ascertain if the applause be well-founded. In this way the commendation is put to the test; and the man himself is the tester;—proving or disproving the justice of the character given him.—Wardlaw.

As praise is due to worth, so it is the tryer and refiner of worth. For as silver is melted in the fining pot, and gold in the furnace; so is the heart of man even melted with joy in the furnace of praise. And as those metals which have least solidity are soonest melted, so where there is least of the solidity of worth, there the heart is soonest melted with praise. And as in the furnace the light matter is blown away into smoke and vapour; so by praise a light heart is quickly blown up, and vainly transported and carried away with it. But as the silver and the gold are made the finer and the purer by the furnace, so true worth is ennobled and made the richer by just praise ascribed to it. For he that hath worth in him, the more he is praised the more will he endeavour to deserve it, and by praise seeing what is dross in himself, will by his care purge it out, and cast it away.—Jermin.

The thought in Pro_27:22 is but a repetition of a thought which has often occurred before, as for instance in chaps. Pro_17:10 and Pro_19:29. See pages 509 and 510, also page 581.

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.

27:21 A person who avoids conceit in response to praise demonstrates purity of character (cp. 17:3).

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

That is, he is either known to be ambitious, and glorious, or humble and modest.

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

This gives us a touchstone by which we may try ourselves. Silver and gold are tried by putting them into the furnace and fining-pot; so is man tried by praising him. Let him be extolled and preferred, and then he will show himself what he is. 1. If a man be made, by the applause that is given him, proud, conceited, and scornful, - if he take the glory to himself which he should transmit to God, as Herod did, - if, the more he is praised, the more careless he is of what he says and does, - if he lie in bed till noon because his name is up, thereby it will appear that he is a vain foolish man, and a man who, though he be praised, has nothing in him truly praise-worthy. 2. If, on the contrary, a man is made by his praise more thankful to God, more respectful to his friends, more watchful against every thing that may blemish his reputation, more diligent to improve himself, and do good to others, that he may answer the expectations of his friends from him, by this it will appear that he is a wise and good man. He has a good temper of mind who knows how to pass by evil report and good report, and is still the same, Co2 6:8.

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

Praise tests character.

a man to his praise--according to his praise, as he bears it. Thus vain men seek it, weak men are inflated by it, wise men disregard it, &c.

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 21. As the fining pot for silver] As silver and gold are tried by the art of the refiner, so is a man's heart by the praise he receives. If he feel it not, he deserves it; if he be puffed up by it, he is worthless.

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

(21) So is a man to his praise—i.e., as the fining-pot and furnace test the metals put into them, so does that on which a man prides or boasts himself. Observe what this is—e.g., wealth, or show, or popularity, or duty—and you will see what sort of a man he is. Or it may mean, praise—i.e., popularity, is as great a trial to a man as the fining-pot to silver; he must be of good metal if he comes unhurt out of this. Or, again, it may signify, let a man test his praise—i.e., examine by whom and for what he is praised, and be sure it is genuine and well deserved

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

21. to his praise] The meaning is brought out more clearly in R.V. text:

The fining pot is for silver, and the furnace for gold,

And a man is tried by his praise:

i.e. by the manner in which he bears the praise bestowed upon him.

Two alternatives are given in R.V. marg.: that which he praiseth, or, that whereof he boasteth: i.e. you may test a man’s character by observing what it is that he praises in others, or that he is proud of in himself.

Another plausible rendering has found considerable favour: What the fining pot and the furnace are to the precious metals, that should a man be to the mouth which praises him; lit. to the mouth of his praise. He should purge away from what it utters, before he accepts it, the dross of flattery and exaggeration.

The first clause of this verse is identical with that of Pro_17:3.

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.

Be thou diligent to know the state of flocks,.... In what condition they are; what health they enjoy; how fat and fruitful they be; what pasturage they have; and that they want nothing fitting for them that can be had and is necessary; and also the number of them. The calling of the shepherd is here particularly mentioned, because valiant, honourable, innocent, and useful; but the same diligence is to be used in all other callings and business men are employed in, that they may provide for themselves and their families. It is in the original text, "the face of thy flocks" (r); perhaps the allusion is to the exact and distinct knowledge some very diligent careful shepherds might have, so as to know each sheep in their flocks distinctly; see Joh 10:3; The Septuagint version renders it, the souls of thy flock, as if it was an instruction to spiritual pastors or shepherds, who have the care of the souls of men: and certain it is, that if it is the duty of shepherds in common to be diligent in looking after their sheep, and doing everything the duty of their office requires; then it must become the indispensable duty of pastors of churches to take heed to the flock of God committed to them, and to look into their state and condition, and provide for them, and feed them with knowledge and understanding, Act 20:28;

and look well to thy herds; or, "put thy heart" (s) to them: show a cordial regard for them, and take a hearty care of them, that they have everything needful for them; and which is for the owner's good as well as theirs.

(r) "faciem pecoris tui", Tigurine version, Mercerus, Cocceius, Michaelis, Schultens; "vultum", V. L. Pagninus; "facies", Montanus. (s) "pone cor tuum", Pagninus, Montanus; "adverte cor", Cocceius; "adverte animum tuum", Michaelis; "apponere cor tuum", Schultens.

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

So is ... - Better, So let a man be to his praise, let him purify it from all the alloy of flattery and baseness with which it is too probably mixed up.

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

Praiseth. If he be not puffed up, or if all agree in his praises, we may conclude that they are well founded. --- The, &c., is not in Hebrew, Complutensian, St. Jerome, or Chaldean, and destroys the connection.

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).

As the fining pot for silver; is appointed and used for the trial of silver, and the detection and separation of the dross from it.

So is a man to his praise; or, according to his praise. The sense is, So a man is known by his praises; either,

1. By the quality of those who praise and applaud him; and as they are good or bad, so is he thought to be. Or,

2. By his carriage under praises; as he carries himself either humbly and modestly with thankfulness to God, and a due sense of his own infirmities, which is the case and temper of a good man; or ambitiously and vain-gloriously, taking to himself the honour which he should give to God, as ungodly men generally do in that case.

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

21. Fining pot — A crucible.

So is a man to his praise — Or in respect to the praise bestowed upon him. Praise develops his true character. Many men cannot bear it. “They are puffed up,” and shown to be drossy or impure. Zockler gives the latter clause thus: “But a man according to his glorying;” that is, if he glories in praiseworthy things, he is praiseworthy, but if in base things, he is base. A good sense, which is also that of some others. “The meaning is, a man’s taste, or, as that is an inactive term, his praisings, work back upon him as thoroughly as a fining pot upon ore of silver.” — Miller. Compare Pro_19:3; Pro_12:8, in the Hebrew. The Septuagint has, for the latter clause: “A man is tried by the mouth of them that praise him.”

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

Fining pot, etc.. (see on Pro_17:3; comp. also Pro_25:4) So is a man to his praise. The Hebrew is literally, The crucible for silver, and the furnace for gold, and a man according , to his praise; i.e. as the processes of metallurgy test the precious metals, so a man"s public reputation shows what he is really worth, as is stated in Pro_12:8. As the crucible brings all impurities to the surface, so public opinion drags forth all that is bad in a man, and he who stands this test is generally esteemed. Certainly praise is a stimulus to exertion, an incentive to try to make one"s self worthy of the estimation in which one is held, especially if he purifies it from the dross and earthliness mixed with it, and takes to himself only what is genuine and just. But public opinion is very commonly false end is always a very unsafe criterion of moral excellence. Hence other interpretations have been proposed. Ewald renders, "and a man according to his boasting," that is, according to that which he most praises in himself and others. So virtually Hitzig, Bottcher, Zockler, and others. In this view the gnome denotes that a man"s real character is best examined by the light cast upon it by his usual line of thought, what he most prides himself upon, what he admires most in other men. Plumptre, after Gesenius and Fleischer, has, "So let a man be to his praise," i.e. to the mouth which praises him; let him test this commendation, to see what it is worth, before he accepts it as his due. The explanation first given seems on the whole most suitable, when we reflect that the highest morality is not always enunciated, and that secondary motives are widely recognized as factors in action and judgment. There are not wanting men in modern days who uphold the maxim, Vox populi, vox Dei. Septuagint, "The action of fire is a test for silver and gold, so a man is tested by the mouth of them that praise him." No surer test of a man"s true character can be found than his behaviour under praise; many men arc spoiled by it. If a man comes forth from it without injury, not rendered vain, or blind to his defects, or disdainful of others, his disposition is good, and the commendation lavished upon him may be morally and spiritually beneficial. Vulgate, Sic probatur homo ore laudantis, "So is a man proved by the mouth of him that praises him." The following passage from St. Gregory, commenting on this, is worth quoting, "Praise of one"s self tortures the just, but elates the wicked. But while it tortures, it purifies the just; and while it pleases the wicked, it proves them to be reprobate. For these revel in their own praise, because they seek not the glory of their Maker. But they who seek the glory of their Maker are tortured with their own praise, lest that which is spoken of without should not exist within them; lest, if that which is said really exists, it should be made void in the sight of God by these very honours; lest the praise of men should soften the firmness of their heart, and should lay it low in self-satisfaction; and lest that which ought to aid them to increase their exertions, should be even now the recompense of their labour. But when they see that their own praises tend to the glory of God, they even long for and welcome them. For it is written, "That they may see your good works, and glorify your Father which is in heaven" ("Moral.," 26:62, Oxford transl.). The LXX adds a verse which is not found in the Hebrew, but occurs in some manuscripts of the Latin Version, "The heart of the transgressor seeketh out evils, but an upright heart seeketh knowledge."

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

To his praise - Or, according to his praise. So a man is tried by praise.

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

There follow here two proverbs which have in common with each other the figures of the crucible and the mortar:

21 The crucible for silver and the furnace for gold,

And a man according to the measure of his praise;

i.e., silver and gold one values according to the result of the smelting crucible and the smelting furnace; but a man, according to the measure of public opinion, which presupposes that which is said in Pro 12:8, "according to the measure of his wisdom is a man praised." מהלל is not a ῥῆμα μέσον like our Leumund [renown], but it is a graduated idea which denotes fame down to evil Lob [fame], which is only Lob [praise] per antiphrasin. Ewald otherwise: "according to the measure of his glorying;" or Hitzig better: "according to the measure with which he praises himself," with the remark: "מהלל is not the act, the glorifying of self, but the object of the glorying (cf. מבטח, מדון), i.e., that in which he places his glory." Bttcher something further: "one recognises him by that which he is generally wont to praise in himself and others, persons and things." Thus the proverb is to be understood; but in connection with Pro 12:8 it seems to us more probable that המלל is thought of as going forth from others, and not as from himself. In line first, Pro 17:3 is repeated; the second line there is conformable to the first, according to which it should be here said that the praise of a man is for him what the crucible and the furnace is for metal. The lxx, Syr., Targ., Jerome, and the Venet. read לפי מהללו, and thereby obtain more concinnity. Luther accordingly translates:

A man is tried by the mouth of his praise,

As silver in the crucible and gold in the furnace.

Others even think to interpret man as the subject examining, and so they vocalize the words. Thus e.g., Fleischer: Qualis est catinus argento et fornax auro, talis sit homo ori a quo laudatur, so that "mouth of his praise" is equivalent to the man who praises him with his mouth. But where, as here, the language relates to relative worth, the supposition for לפי, that it denotes, as at Pro 12:8, pro ratione, is tenable. And that the mouth of him who praises is a smelting crucible for him who is praised, or that the praised shall be a crucible for the mouth of him who praises, would be a wonderful comparison. The lxx has here also an additional distich which has no place in the Heb. text.

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.)

21 As the fining pot for silver, and the furnace for gold; so is a man to his praise.†a

The fining pot and furnace have been before mentioned, as the LORD’s "trial of the heart."†1 The most searching furnace is here shown. He that is praised is not only much approved, but much proved. The courting of the praise of our fellow-creatures is the world within. Praise is a sharper trial of the strength of principle than reproach. ’If a man be vain and light, he will be puffed up with it. If he be wise and solid, he will be no whit moved therewith.’†2 A haughty and supercilious deportment; "loving to have the pre-eminence" (3Jn 1:9 ); forwardness to give our opinion, and offense, if it be not taken — this is the dross brought out of the furnace. Count the discovery a special mercy. Know thy need of purifying, and let the great Refiner do his perfect work. (Mal 3:2-3 .)

But see a man humbled by praise, in the consciousness how little he deserves it, and "who maketh him to differ." (1Co 4:7 .) See him made more careful and diligent, bearing his honor meekly, and the same man as before; here the furnace proves the real metal, and brings out "a vessel of honor, meet for the Master’s use." (2Ti 2:21 .)

Absalom was tried in this fining-pot, and found "reprobate silver."†3 Herod, under the shouting praise of his flatterers, "gave not God the glory," and was blasted in shame.†4 Joseph†5 and David†6 — maintained their humility; Daniel his consistency;†7 the apostles their singleness for their Master’s glory. Here was the bright gold in the heated furnace.

Fearful often is the trial to a minister of Christ. When he becomes the object of popular applause — his people’s idol;†8 when men of strong impulse and weak judgment put the servant in the Master’s place†9 — then he is in the fining-pot. He that is but dross consumes. Even if there be true metal, the man of God "is saved, yet so as by fire." Without painful discipline his usefulness would be withered, his spirituality deadened, his soul lost. (2Co 12:7 .)

Two rules strongly present themselves — Be careful in giving praise. Even the children of the world can discover the deadly tenacity of pride in our nature. ’Do you know’ — remarked M. de Stael on her death-bed — ’what is the last thing to die in man? It is self-love.’ We cannot therefore do our brother a greater injury, than by supplying fuel for pride by irregulated praise. Even if he be a public man, he is not always before God as in the eyes of the Church. It may be that the most eminent servant of God is one, of whom the Church has taken little cognizance. And at best we are far too short-sighted to take the accurate measure of our brother’s piety. We cannot weigh it aright without the balances of the sanctuary, which are fully in his hands alone, who searcheth the heart. Therefore till the day appointed for manifestation, it is well to judge each other, whether for good or evil, with becoming moderation. And to which — is it merciful to expose a weak fellow-sinner to the frown of a jealous God, by stirring up the innate corruption of his heart?†10 For put even the finest gold into the furnace, how humbling is the spectacle of the dross that yet cleaves to it!†11 Be not less careful in receiving praise. While our taste revolts from extravagant flattery, yet we are apt to think it kindly meant, and it is very rare not to take unconsciously a drop of the poison. But the praise of the church is by far the most insidious poison, — so refined, so luscious! Specially when we feel it to be lawfully obtained, how hard to receive it with self-renouncing consecration to God! ’Christian! thou knowest thou carriest gunpowder about thee. Desire those that carry fire to keep at a distance. It is a dangerous crisis, when a proud heart meets with flattering lips.’†12 May not even the habit of speaking humbly of ourselves be a snare of the devil? Would it not be safer not to speak of ourselves at all? At least — to confine our conversation in strict sincerity to what we are, not what we appear to be, would be a "wise refraining of our lips." (Pro 10:19 .) Guard against dwelling even in thought upon anything, that brings man’s approving eye upon us. Delight mainly in those works, that are only under the eye of God. Value alone his approbation. Ever think of the love of human praise as the most deadly bane of a Christian profession, to be resisted with intense energy and perseverance. (Joh 5:44 ; Joh 12:43-44 .)

Footnotes:

†a Gesenius (Gibbs) translates this verse — ’What a crucible is to gold, that let a man be to the mouth that praiseth him’ — i.e. let him examine the praise carefully.

†1 Pro 17:3. Compare Sir 2:1, Sir 2:5 .

†2 Bishop Hall.

†3 2Sa 14:25 ; 2Sa 15:6, with Jer 6:30 . Eze 22:18 .

†4 Act 12:21-23.

†5 Gen 41:41-43; Gen 45:5-8 .

†6 1Sa 18:7-8, 1Sa 18:15-18.

†7 Dan 6:3-5.

†8 Act 3:11-16; Act 10:25-26 ; Act 14:11-15 .

†9 ’We should feel’ — said the venerable Mr. Simeon in his own way — ’as if our ears were stung with blasphemy, when we discover any attempt to transfer the crown of glory from the head of the Redeemer to that of any of his servants.’ Henry Martyn continually expresses his sensitive conscience upon this besetting temptation. — Life. chapter ii. iii. Dr. Payson — a careful self-observer — mentions among his trials — ’well-meant, but injudicious, commendations!’ When I am praised, — ’God! humble me,’ — was the prayer of one marvelously preserved in the fearful furnace. — Life of Mrs. Godolphin, p. 22. See also Author’s Christian Ministry, part iii. chapter vii.

†10 ’I do not know’ — said Neff — ’that I ought to thank you so very warmly for what I have too much reason to fear the old man will be ready to take advantage of; his life being, you know, principally supported by praise.’ — Biography, p. 369. ’Every one here’ — writes Dr. Payson to his mother — ’whether friends or enemies, are conspiring to ruin me. Satan, and my own heart, of course will lend a hand; and if you join too, I fear all the cold water, which Christ can throw upon my pride, will not prevent it from breaking out into a destructive flame. As certainly as anybody flatters and caresses me, my Father has to scourge me for it, and an unspeakable mercy it is, that he condescends to do it.’

†11 Isa 39:2. 2Ch 32:31 .

†12 Flavel.

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

A crucible is for silver and a furnace is for gold

This refers to how gold and silver are refined. A metal is refined by heating it to a high temperature so that it melts and the impurities may be removed. See how you translated the very similar phrase in Proverbs 17:3. AT: "A crucible is used to refine silver and a furnace is used to refine gold" (See: Assumed Knowledge and Implicit Information)

crucible

a container used for heating substances to very high temperatures (See: Translate Unknowns)

furnace

an oven that can be made extremely hot (See: Translate Unknowns)

a person is tested when he is praised

This can be stated in active form. AT: "when one praises a person, they are also testing that person" (See: Active or Passive)

Even if you crush a fool ... yet his foolishness will not leave him

This means that even if a fool is made to suffer hardship or pain (being crushed is often a metaphor for suffering in Hebrew), he will remain foolish. (See: Metaphor)

pestle

a hard tool with a rounded end, used for crushing things in a bowl (See: Translate Unknowns)

translationWords

silver

furnace

gold

test

praise

fool

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

The refining pot A vessel made to refine silver. The furnace is made to refine gold. A man is refined and considered according to his praise; according to how people praise him for his good deeds, he is tested by the public, whether good or bad.

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.