Proverbs 27:9

Pro 27:9 Ointment and perfume rejoice the heart: so [doth] the sweetness of a man’s friend by hearty counsel.

Ver. 9. Ointment and perfume rejoice the heart.] Sweet ointment, sensum afficit, spiritum reficit, cerebrum iuvat, affects the sense, refresheth the spirit, comforteth the brain.

So doth the sweetness of a man’s friend by hearty counsel.] It is as a fresh gale of sweet air to him that lives among walking dunghills, open sepulchres. It preserveth the soul as a pomander, and refresheth it more than musk or civet doth the brain. The counsel of such especially (ministers, I mean) of whom the Scripture saith, that they "are unto God a sweet savour of Christ unto them that are saved"; {2Co 2:15} these are they that can sell us oil for our lamps, that we may buy for ourselves. {Mat 25:9} Such a counsellor may be an angel, nay, a god to another, as Moses was to Aaron: the comfort given by such (as the blessing of parents) is usually most effectual, because they are in God’s room. See Job 33:23, "If there be a messenger with him, an interpreter, one among a thousand," Unus e millibus not Unus e similibus as the Vulgate reads it falsely, and from the purpose.

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 27:9. Ointment and perfume rejoice the heart, &c. — “As balsam and fragrant perfumes marvellously refresh and comfort the natural spirits, when they droop and are tired; so doth the very presence of a true-hearted friend, and much more his faithful counsel, rejoice a man’s soul; especially when he is at such a loss, that he knows not how to advise himself.” — Bishop Patrick.

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.

27:9 Nothing is more encouraging than heartfelt counsel from an intimate friend (see also 27:6).

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

Here is, 1. A charge given to be faithful and constant to our friends, our old friends, to keep up an intimacy with them, and to be ready to do them all the offices that lie in our power. It is good to have a friend, a bosom-friend, whom we can be free with, and with whom we may communicate counsels. It is not necessary that this friend should be a relation, or any way akin to us, though it is happiest when, among those who are so, we find one fit to make a friend of. Peter and Andrew were brethren, so were James and John; yet Solomon frequently distinguishes between a friend and a brother. But it is advisable to choose a friend among our neighbours who live near us, that acquaintance may be kept up and kindnesses the more frequently interchanged. It is good also to have a special respect to those who have been friends to our family: "Thy own friend, especially if he have been thy father's friend, forsake not; fail not both to serve him and to use him, as there is occasion. He is a tried friend; he knows thy affairs; he has a particular concern for thee; therefore be advised by him." It is a duty we owe to our parents, when they are gone, to love their friends and consult with them. Solomon's son undid himself by forsaking the counsel of his father's friends. 2. A good reason given why we should thus value true friendship and be choice of it. (1.) Because of the pleasure of it. There is a great deal of sweetness in conversing and consulting with a cordial friend. It is like ointment and perfume, which are very grateful to the smell, and exhilarate the spirits. It rejoices the heart; the burden of care is made lighter by unbosoming ourselves to our friend, and it is a great satisfaction to us to have his sentiments concerning our affairs. The sweetness of friendship lies not in hearty mirth, and hearty laughter, but in hearty counsel, faithful advice, sincerely given and without flattery, by counsel of the soul (so the word is), counsel which reaches the case, and comes to the heart, counsel about soul-concerns, Psa 66:16. We should reckon that the most pleasant conversation which is about spiritual things, and promotes the prosperity of the soul. (2.) Because of the profit and advantage of it, especially in a day of calamity. We are here advised not to go into a brother's house, not to expect relief from a kinsman merely for kindred-sake, for the obligation of that commonly goes little further than calling cousin and fails when it comes to the trial of a real kindness, but rather to apply ourselves to our neighbours, who are at hand, and will be ready to help us at an exigence. It is wisdom to oblige them by being neighbourly, and we shall have the benefit of it in distress, by finding them so to us, Psa 18:24.

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

rejoice the heart--the organ of perceiving what pleases the senses.

sweetness . . . counsel--or, "wise counsel is also pleasing."

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 9. Ointment and perfume] Anointing the head and various parts of the body with aromatic oil is frequent in the East, and fumigating the beards of the guests at the conclusion of an entertainment is almost universal; as is also sprinkling rose-water, and water highly ordoriferous. Two of the curious vessels which are used for this purpose are now before me; they hold some quarts each, and are beautifully inlaid with silver in the form of sprigs, leaves, &c.

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

(9) Ointment and perfume.—Comp. Pro_7:17 and note on Pro_21:17.

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

9. by] Lit. from i.e. proceeding from, or (as R.V.), that cometh of.

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.

Thine own friend, and thy father's friend forsake not,.... Who have been long tried and proved, and found faithful; these should be kept to and valued, and not new ones sought; which to do is oftentimes of bad consequence. Solomon valued his father's friend Hiram, and kept up friendship with him; but Rehoboam his son forsook the counsel of the old men his father's friends and counsellors, and followed the young mien his new friends, and thereby lost ten tribes at once. Jarchi interprets this of God, the friend of Israel and of their fathers, who is not to be forsaken, and is a friend that loves at all times; and to forsake him is to forsake the fountain of living waters;

neither go into thy brother's house in the day of thy calamity; poverty and distress, to tell him thy case, expecting sympathy relief, and succour from him; but rather go to thy friend and father's friend, who sticks closer than a brother; see Pro 18:24;

for better is a neighbour that is near than a brother far off: a neighbour that is a fast and faithful friend, and who is not only near as to place but as to affections is more serviceable and, useful to a man in time of distress than a brother though near in blood, yet as far off in place, so much more in affection, and from whom a man can promise nothing, and little is to be expected. The phrase in the preceding clause signifies a cloudy day, and such a day of distress through poverty is; in which sense it is used by Latin (e) writers, when a man is alone, and former friends care not to come nigh him.

(e) "Tempora si fuerunt nubila, solus eris", Ovid. Trist. 1. Eleg. 8.

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

And. Septuagint add, "wine and incense....but accidents tear the soul." (Haydock)

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).

Rejoice the heart, by increasing and comforting the spirits. No less grateful and pleasant is the company and conversation of a true friend, in respect of his good and faithful counsel, which comes from his very heart and soul, and contains his most inward and serious thoughts, whereas deceitful persons give such counsels, not as they think to be best, but as most serve their lusts or designs.

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

9. Ointment and perfume — Odoriferous ointment, incense, or distilled perfume.

Rejoice the heart — Refresh, comfort, exhilarate the spirits. “During our conversation some slaves brought a very richly ornamented silver tripod, filled with burning coals, upon which some incense was thrown, and it was presented to us to inhale the fragrant smoke; and at the moment we inclined our head a slave sprinkled some rose-water over us from a bottle he held in his left hand.” — Bramsen’s Tour, quoted by Burder. Probably to such a custom, so calculated to refresh and exhilarate, the words of Solomon have an allusion.

The sweetness — The agreeableness, “the comity.” — Stuart.

By hearty counsel — “That which springs from the set purpose of the soul.” — Stuart. “So agreeable is the counsel of a person to a friend.” — Boothroyd. “Sweet, too is a man’s friend by hearty counsel.” — Noyes. “But the sweetness of a friend is above scented wood.” — Trench. So Gesenius, Conant, and others, substantially. The diversity of reading grows out of the similarity of the words, in the Hebrew, for wood and counsel. In Isa_3:20, בתי הנפשׁ, (botte hannephesh,) are understood to mean perfume boxes. In the Authorized Version, tablets. How much precious ointment, fragrant woods, and spices were esteemed by the ancient Orientals is attested by many passages of both the Old and the New Testaments. (See M’Clintock

& Strong’s Cyclopaedia, under the word “Anoint.”)

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

Ointment and perfume rejoice the heart. (For the use of unguents in the honourable treatment of guests, see Pro_7:16, etc.; Pro_21:17) Similarly, perfumes prepared from spices, roses, and aromatic plants were employed; rooms were fumigated, persons were sprinkled with rose water, and incense was applied to the face and beard, as we read (Dan_2:46) that Nebuchadnezzar ordered that to Daniel, in recognition of his wisdom, should be offered an oblation and sweet odours (see "Dick of Bible," and Kitto, "Cyclop.," voc. "Perfumes"). The heat of the climate, the insalubrious character of the houses, the profuse perspiration of the assembled guests, rendered this attention peculiarly acceptable. (comp. Son_3:6) The LXX, probably with a tacit reference to Psa_104:15, renders, "The heart delighteth in ointments, and wines, and perfumes." So doth the sweetness of a man"s friend by hearty counsel. This is rather clumsy; the Revised Version improves it by paraphrasing, that cometh from hearty counsel. The meaning is that as ointment, etc., gladden the heart, so do the sweet and loving words of one who speaks from the depths of his soul. The idea is primarily of a friend who gives wise counsel, speaking the truth in love, or shows his approval by discreet commendation. The LXX has pointed differently, and translates, "But the soul is broken by calamities (katarrhgnutai upo (sumptwmatwn );" Vulgate, "The soul is sweetened by the good counsels of a friend.

Vers. 9, 10. The praises of friendship.

I ITS SWEETNESS. (Ver. 9) It is compared to fragrant unguent and incense. (Psa_104:15 Psa_133:2) It is more delightful to listen to the counsel of a dear friend than sternly to rely on self. It is in human nature to love to see itself reflected in other objects; and the thoughts we approve, the opinions we form, we recognize gladly on another"s lips. Talking with a friend is better than thinking aloud.

II TIME-HONOURED FRIENDSHIP SHOULD ABOVE ALL BE HELD DEAR. (Ver. 10) The presumption is that your own and your father"s friend is one tried and approved, and may be depended upon. "The friends thou hast and their adoption tried, Grapple them to thy soul with hooks of steel.

III FRIENDSHIP IS FOUNDED UPON SPIRITUAL SYMPATHY. And this ranks before the ties of blood. The thought meets us in the proverbs of the ancient world in general. In the touching story of the friendship of Orestes and Pylades, e.g., it has its application. "This is what people say, "Acquire friends, not relations alone;" since a man, when he is united by disposition, though not of kin, is better than a host of blood relations for another man to possess as his friend" (cf. Euripides "Or.," 804). And Hesiod says, "If aid is wanted, neighbours come ungirt, but relations stay to trek up their robes." Divine friendship is the highest illustration of this love.. Christ is above all the "Friend that sticketh closer than a brother. J.

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

The two following proverbs have in common the catchword רע, and treat of the value of friendship: -

9 Oil and frankincense rejoice the heart;

And the sweet discourse of a friend from a counselling of soul.

Regarding the perfuming with dry aromas, and sprinkling with liquid aromas, as a mark of honour towards guests, and as a means of promoting joyful social fellowship, vid., at Pro 7:16., Pro 21:17. The pred. ישׂמּח comprehends frankincense or oil as the two sides of one and the same thing; the lxx introduces, from Psa 104:15, also wine. It also reads ומתק רעה as one word, וּמתקרעת: καταῤῥήγνυται δὲ ὑπὸ συμπτωμάτων ψυχή, which Hitzig regards as original; for he translates, understanding מעצת after Psa 13:3, "but the soul is torn by cares." But why מתקרעה, this Hithpa. without example, for נקרעה? and now connected with מן in the sense of ὑπό! And what does one gain by this Alexandrian wisdom [of the lxx] - a contrast to 9a which is altogether incongruous? Dderlein's rendering accords far better with 9a: "but the sweetness of a friend surpasses fragrant wood." But although this rendering of the word [עצה] by "fragrant wood" is found in Gesen. Lex., from one edition to another, yet it must be rejected; for the word signifies wood as the contents of trees, the word for aromatic wood must be עצים; and if the poet had not intentionally aimed at dubiety, he ought to have written עצי בשׂם, since נפשׁ, which the exception of Isa 3:20, where it is beyond doubt, nowhere means fragrance. If we read עצת and נפשׁ together, then we may suppose that the latter designates the soul, as at Psa 13:3; and the former, counsel (from the verb יעץ). But to what does the suffix of רעהוּ refer? One may almost conjecture that the words originally were וּמתק נפשׁ מעצת רעהוּ, and the sweetness of the soul (i.e., a sweet relish for it, cf. Pro 27:7 and Pro 16:24) consists in the counsel of a friend, according to which Jerome translates: et bonis amici conciliis anima dulcoratur. By this transposition רעהו refers back to נפשׁ; for is nephesh denote a person or a living being, it can be construed ad sensum as masc., e.g., Num 31:28. But the words may remain in the order in which they are transmitted to us. It is possible that רעהוּ is (Bttcher refers to Job 12:4) of the same meaning as הרע (the friend of one = the friend), as כלּו denotes directly the whole; חציו, the half; עתּו, the right time. Recognising this, Cocceius, Umbreit, Stier, and Zckler explain: sweetness, i.e., the sweet encouragement (מתק, in the sense of "sweetness (grace) of the lips," Pro 16:21) of a friend, is better than one's own counsel, than prudence seeking to help oneself, and trusting merely to one's own resources; thus also Rashi: better than what one's own soul advises him. But (1) נפשׁ cannot mean one's own person (oneself) in contrast to another person; and (2) this does not supply a correct antithesis to 9a. Thus מן will not express the preference, but the origin. Accordingly Ewald, e.g., explains: the sweetness of a friend whom one has proceedeth from the counsel of soul, i.e., from such counsel as is drawn from a deep, full soul. But no proof can be brought from the usage of the language that עצת־נפשׁ can be so meant; these words, after the analogy of דעת נפשׁ, Pro 19:2, mean ability to give counsel as a quality of the soul (Pro 8:14; Pro 12:13), i.e., its ability to advise. Accordingly, with Bertheau, we explain ישׂמח־לב as the common predicate for 9a and 9b: ointment and perfume rejoice the heart, and (The Syr., Targ., well: even so) the sweet exhortation of a friend, from a soul capable of rendering counsel; also, this and this, more than that fragrance. This proverb is formed in the same way as Pro 26:9, Pro 26:14. In this explanation רעהו is well referred back to לב: and (more than) the sweet advice of his friend. But not so that רעהו is equivalent to רע הלּב, for one does not thus speak; but the construction is as when we say, in the German language: Nichts thut einem Herzen woler als wenn sein Freund es mitfhlend trstet [nothing does more good to a heart than when a friend sympathizingly comforts it]; or: Zage nicht, tief betrbtes Herz! Dein Freund lebt und wird dir bald sich zeigen [Be not dismayed, deeply-troubled heart! thy friend lives, and will soon show himself to thee]. In such cases the word "Herz" [heart] does not designate a distinct part of the person, but, synecdochically, it denotes the whole person.

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.)

Most refreshing are ointment and perfume to the senses.†1 Not less so is the cordial of friendship to the soul.†2 Who does not feel the need of a brother’s or sister’s bosom, their hand, their heart? Cold indeed is social intercourse without individual sympathy. "Faithful are the wounds of a friend." (Pro 27:5-6 .) But his very faithfulness alone would crush. His sweetness and tenderness soundly heal the wound. Sympathy is the balm of friendship. "My friend is to me as my own soul,"†3 the sharer of my joys and my sorrows.†4 How could I bear my sorrows alone? What ointment and perfume must have rejoiced the heart of the two bosom-friends "in the wood," when their hearty counsel "strengthened each other’s hand in God"!†5

The heartiness of a friend’s counsel constitutes its excellence. It is not official, or merely intelligent. It is the counsel of his soul. He puts himself in our case, and counsels, as he would wish to be counseled himself. Moses’s heart was thus rejoiced by Jethro’s counsel, relieving him from a heavy and needless burden. (Exo 18:17-24 .) Many cases of spiritual perplexity have been thus opened. When unable to see the needful consolation, a friend’s counsel, like the angel of old, has pointed to the well of water near at hand for our support. (Gen 21:17 .) Often has the sympathy of a brother’s experience cleared our path,†6 and turned the stumbling-block into a way-mark set up for our direction and encouragement. Ought we not then to "comfort" our fellow-sufferers "with the same comfort, wherewith we ourselves have been comforted of God"? (2Co 1:4 .) ’The Lord give us, as he did our Divine Master, the gift of "the tongue of the learned"!’ (Isa 50:4 .) ’Matchless teacher! that teachest more in one hour than man can do in a whole age! that we may be learned in real living Divinity, we sit down at thy feet! What I know not teach thou me.’†7

But the real unction and blessing of this hearty counsel, will be in proportion as we are living in communion with our Lord. Then indeed will there be ointment and perfume to rejoice the heart. That beloved "name which is above every name" will be "as ointment poured forth," and "the house will be filled with the odor of the ointment." (Joh 12:3 .)

Footnotes:

†1 Compare Psa 133:2 . Song of Son 1:3 ; Song of Son 3:6 ; Song of Son 4:10 . Joh 12:3 . Dan 2:46 .

†2 Pro 17:17. Compare Sir 6:14-16 .

†3 Deu 13:6. Phm 1:12 . Horace calls Virgil, — ’Animæ dimidium meæ.’ — Carm. i. 3.

†4 Rom 12:15. Job 2:11-12 ; Job 42:11 .

†5 1Sa 18:1-3 ; 1Sa 20:17 . 2Sa 1:26, with 1Sa 23:16 . Similar must have been the joy of Peter from his brother Andrew’s counsel. Joh 1:40-42 .

†6 Psa 34:2; Psa 66:16 .

†7 Leighton’s Sermon on Job 34:31-32 .

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

Perfume

The word "perfume" here means a desirable oil or ointment.

make the heart rejoice

Here "the heart" represents the feelings or emotions of a person. AT: "make a person feel joyful" or "make a person glad" (See: Metonymy)

the sweetness of a friend comes from his sincere counsel

Possible meanings are 1) "sweetness" represents kindness. AT: "we recognize our friend's kindness by his counsel" or 2) "sweetness" represents what we appreciate about a person. AT: "what we appreciate about a friend is his advice" (See: Metaphor)

your brother's house

Here the word "brother" is a general reference to relatives, such as members of the same tribe, clan, or people group.

calamity

extreme troubles and misfortune

translationWords

incense

heart

joy

forsake

brother

neighbor

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

Oil and incense The scent of balsamum oil and the scent of incense cause the heart to rejoice.

and the sweet words of his friend more than one’s own counsel He whose friend draws him near with words is better than what his [own] soul advises him. Another explanation: and the sweetness of his friend who improves his deeds, that they should be sweet to the Holy One, blessed be He, is better for him than gratifying the desires of his heart.

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.