Proverbs 28:23

Pro 28:23 He that rebuketh a man afterwards shall find more favour than he that flattereth with the tongue.

Ver. 23. He that rebuketh a man shall find, &c.] He that binds a madman, or rouseth up one in a lethargy, hath but little thank for present; so here. In the sweating sickness, they that were kept awake escaped; but the sickness was deadly to them that were suffered to sleep. Let us keep one another awake, saith a reverend man, {a} - an unpleasing work on both sides, but we shall one day thank such. See how well Master Gilpin’s plain dealing with the Bishop of Durham succeeded, in his Life written by Bishop Carlton, p. 58.

{a} Dr Sibbes.

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_28:23

He that rebuketh a man.

Reproof

I. Regard reproof as a duty.

1. Speaking generally, we may be bound to administer reproof out of regard to the individuals to whom we may address ourselves. An obligation rests upon us to love our neighbours as ourselves. This obligation requires us, of course, to study to promote their welfare. If we saw a man thoughtlessly going near the heel of a horse that was likely to kick at him, and to imperil his life, we should instinctively caution him to avoid the danger. If we knew a friend about to take in hand a business which, from our knowledge and experience, we were quite sure would prove his ruin, we should certainly give him the benefit of our opinion. Much more, therefore, when we see him doing anything or neglecting to do anything to the injury of his character, his usefulness, his happiness, or his eternal well-being, shall we go and faithfully acquaint him with our opinion of his conduct.

2. Another reason why we should give reproof may be the regard we have, not simply to the individuals to whom we may address ourselves, but to the interests of society.

3. There is only one other reason which we would touch upon--we mean, the mind of God upon the matter, as it is revealed in Holy Scripture (Lev_19:17). Let us now notice some particular classes of persons upon whom this duty devolves.

(1) First, upon ministers.

(2) The same duty rests upon masters. They are monarchs in the small kingdom of the household, and are bound to see that nothing is allowed therein that is in any way to be condemned.

(3) It rests also upon parents.

II. The spirit and manner in which reproof ought to be administered.

1. It should be given in a spirit of prayer. There are differences of natural constitution, and differences of natural judgment, which may affect a persons fitness to discharge the duty; but no man ought to set about such a work without lifting up his heart to God, that his words may be uttered with wisdom, that the opening of his lips may be with grace.

2. A spirit of love ought, also, to influence us. We should be most watchful lest a feeling of anger, wrath, or malice should prompt us, and the hatred of the offence should be lost in the indulgence of our ill-temper and pride.

3. Our reproof, also, should vary in its mode, according to the disposition of the person to be reproved.

4. Reproofs, though deserved, should be administered with a sparing hand. Incessant finding fault defeats its own end. It only irritates the reproved.

5. In rebuking, take care not to overstate the fault. The offender is generally prejudiced in his own favour. He will be apt to think that even a fair statement is excessive; much more will he detect injustice, if he be unfairly charged.

III. The effects which reproof is calculated to produce. It should produce, of course, always the fruit of righteousness. The life of the reproved ought to be amended; the good advice ought to be taken in a thankful and obedient spirit. This is not unfrequently the case, but oftentimes it is the contrary.

1. Some men are scornful, and obstinately wicked. It is likely to prove discouraging, to use no stronger word, to attempt to bring them out of their faults and errors. There is little good to be got by reproving the confirmed sinner. Your reward will be, probably, that he will hatch up some slanderous report to blacken or blot your character.

2. We may indulge a hope, however, although this be so in bad and extreme cases, that a happier consequence may oftentimes be looked for. This our text encourages us to expect. It is written, He that rebuketh a man afterwards shall find more favour than he that flattereth with his tongue. Even men who are wise and good may be irritated, annoyed, and for a season be offended with us; but, when the disturbance in the atmosphere shall have subsided, it shall be more clear and healthy than it was before. The mans good-sense, assisted or produced by the Holy Spirit of God will triumph over his passion; and he will feel no disposition to complain of the bitter medicine that was administered to him. The reproof which has been given him will send him to his knees. It will lead him to pray that he may see his errors, and that he may have grace to overcome them. (T. W. Thompson, M.A.)

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

Pro 28:23. He that rebuketh a man — That reproves him for his faults, though he may displease, nay, anger him at the first; afterward shall find more favour than he that flattereth — When the person reproved comes calmly to consider the fidelity, good intention, and disinterestedness of the reprover, and the benefit coming to himself by the reproof, and withal the baseness and mischief of flattery, he will entertain a greater regard for such a man, than for one that humours him in every thing, and, with flattering words, countenances and encourages him in those practices which ought to be reprehended.

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

28:23 The wise desire honest criticism of their faults so they can improve (10:17; 13:1, 10; 15:24, 31-32).

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

Note, 1. Flatterers may please those for a time who, upon second thoughts, will detest and despise them. If ever they come to be convinced of the evil of those sinful courses they were flattered in, and to be ashamed of the pride and vanity which were humoured and gratified by those flatteries, they will hate the fawning flatterers as having had an ill design upon them, and the fulsome flatteries as having had an ill effect upon them and become nauseous. 2. Reprovers may displease those at first who yet afterwards, when the passion is over and the bitter physic begins to work well, will love and respect them. He that deals faithfully with his friend, in telling him of his faults, though he may put him into some heat for the present, and perhaps have hard words, instead of thanks, for his pains, yet afterwards he will not only have the comfort in his own bosom of having done his duty, but he also whom he reproved will acknowledge that it was a kindness, will entertain a high opinion of his wisdom and faithfulness, and look upon him as fit to be a friend. He that cries out against his surgeon for hurting him when he is searching his wound will yet pay him well, and thank him too, when he has cured it.

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

(Compare Pro 9:8-9; Pro 27:5). Those benefited by reproof will love their monitors.

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

(23) He that rebuketh a man, afterwards shall find more favour . . .—i.e., when the man reproved comes to his senses, and finds how true a friend the reprover has been to him. Or, the words may perhaps mean, He that rebuketh a man (that is going) backwards. (Compare Jer_7:24, and Jas_5:20.)

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

He that rebuketh a man,.... His friend and acquaintance, for any fault committed by him; which reproof he gives in a free and faithful manner, yet kind, tender, and affectionate. The word rendered "afterwards", which begins the next clause, according to the accents belongs to this, and is by some rendered, "he that rebuketh a man after me" (b); after my directions, according to the rules I have given; that is, after God, and by his order; or Solomon, after his example, who delivered out these sentences and instructions. The Targum so connects the word, and renders the clause,

"he that rebukes a man before him;''

openly, to his thee: but rather it may be rendered "behind"; that is, as Cocceius interprets it, apart, alone, privately, and secretly, when they are by themselves; which agrees with Christ's instructions, Mat 18:15;

afterwards shall find more favour than he that flattereth with the tongue; for though the reproofs given him may uneasy upon his mind at first, and may be cutting and wounding, and give him some pain, and so some dislike to the reprover; yet when he coolly considers the nature and tendency of the reproof, the manner in which it was given, and the design of it, he will love, value, and esteem his faithful friend and rebuker, more than the man that fawned upon him, and flattered him with having done that which was right and well; or, as the Targum, than he that divideth the tongue, or is doubletongued; and so the Syriac version; see Pro 27:5.

(b) "post me", Montanus, Tigurine version, Baynus; so some in Vatablus and Michaelis, R. Saadiah Gaon; "ut sequatur me", Junius & Tremellius.

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

Afterwards; when he comes calmly to consider the fidelity of the reprover, and the benefit coming to himself by the reproof, and withal the baseness and mischief of flattery.

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

23. Rebuketh — Reproves, admonishes. “Those reformed by admonition will afterward be grateful to their monitors.” — Stuart. A proverb often verified. Comp. Pro_27:6.

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 rebuketh a man afterwards shall find more favour. The word rendered "afterwards" (postea, Vulgate), yrja (acharai), creates a difficulty. The suffix cannot be that of the first person singular, which would give no sense; hence most interpreters see in it a peculiar adverb attached to the following verb, "shall afterwards find." Delitzsch. Lowenstein, end Nowack take it for a noun with the termination - ai, and translate, "a man that goeth backward," "a backslider". (as Jer_7:24) Hence the translation will run, "He who reproveth a backsliding man," i.e. one whom he sees to be turning away from God and duty. He shall find more favour than he that flattereth with the tongue. (comp. Pro_27:6 Pro_29:5) A faithful counsellor, who tells a man his faults, brings them home to his conscience, and checks him in his downward course, will be seen to be a true friend, and will be loved and respected both by the one whom he has warned and advised and by all who are well disposed. Jam_5:19, "If any of you do err from the truth, and one convert him. let him know that he which converteth the sinner from the error of his way shall save a soul from death, and stroll hide a multitude of sins." "Laudat adulator, sed non est verus amator." The flatterer says only what is agreeable to the man whom he flatters, and thus makes him conceited and selfish and unable to see himself as he really is: the true friend says harsh things, but they are wholesome and tend to spiritual profit, and show more real affection than all the soft words of the fawning parasite. Septuagint, "He that reproveth a man"s ways shall have more thanks than he who flattereth with the tongue.

Faithful counsel.

I To GIVE IT MAY REQUIRE THE HIGHEST MORAL COURAGE. It may be in the teeth of the interest of the adviser; it may turn a friend into an enemy; it may inflict a keen smart. Nothing but the highest regard to truth on the one hand, to love on the other, may be sufficient to nerve for the task.

II THE TEMPORARY DISPLEASURE OF A FRIEND IS TO BE FACED RATHER THAN THAT HE SHOULD SUFFER LASTING EVIL. To save a soul from death, this is the great duty imposed by Christian love. And to that principle we must be true, whether we gain or lose a brother to our heart.

III FLATTERY TURNS OUT TO BE BITTER, NEED COUNSEL HUMBLY RECEIVED EVER SWEET IN THE END. The former swelling our self-conceit, blinds us to both our advantage and our duty; lures us to folly and, perhaps, to ruin. The latter opens our eyes to ourselves and to our circumstances, and turns our foot from the precipice. We have reason to be thankful for the warning word that has saved us, and to bless the faithful heart which dictated it; reason ourselves to pray that we may miss no such opportunity of another"s salvation. J.

See homily on Pro_27:5, Pro_27:6. C.

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

23 He that reproveth a man who is going backwards,

Findeth more thanks than the flatterer.

It is impossible that aj can be the suffix of אחרי; the Talmud, Tamid 28a, refers it to God; but that it signifies: after my (Solomon's) example or precedence (Aben Ezra, Ahron b. Josef, Venet., J. H. Michaelis), is untenable - such a name given by the teacher here to himself is altogether aimless. Others translate, with Jerome: Qui corripit hominem gratiam postea inveniet apud eum magis, quam ille qui per linguae blandimenta decipit, for they partly purpose to read אחרי־כן, partly to give to 'אח the meaning of postea. אחרי, Ewald says, is a notable example of an adverb. Hitzig seeks to correct this adv. as at Neh 3:30., but where, with Keil, אחרו is to be read; at Jos 2:7, where אחרי is to be erased; and at Deu 2:30, where the traditional text is accountable. This אחרי may be formed like אזי and מתי; but if it had existed, it would not be a ἅπαξ λεγ. The accentuation also, in the passage before us, does not recognise it; but it takes אחרי and אדם together, and how otherwise than that it appears, as Ibn-Jachja in his Grammar, and Immanuel

(Note: Abulwald (Rikma, p. 69) also rightly explains אחרי, as a characterizing epithet, by אחרני (turned backwards).)

have recognised it, to be a noun terminating in aj. It is a formation, like לפני, Kg1 6:10 (cf. Olshausen's Lehrb. p. 428f.), of the same termination as שׁדּי, חגּי, and in the later Aram.-Heb. זכּי, and the like. The variant אחרי, noticed by Heidenheim, confirms it; and the distinction between different classes of men (vid., vol. i. p. 39) which prevails in the Book of Proverbs favours it. A אדם אחרי is defined, after the manner of Jeremiah (Jer 7:24): a man who is directed backwards, and not לפנים, forwards. Not the renegade - for מוכיח, opp. מחליק לשׁון, does not lead to so strong a conception - but the retrograder is thus called in German: Rcklufige one who runs backwards or Rckwendige one who turns backwards, who turns away from the good, the right, and the true, and always departs the farther away from them (Immanuel: going backwards in his nature or his moral relations). This centrifugal direction, leading to estrangement from the fear of Jahve, or, what is the same thing, from the religion of revelation, would lead to entire ruin if unreserved and fearless denunciation did not interpose and seek to restrain it; and he who speaks

(Note: Lwenstein writes מוכיח, after Metheg-Setzung, 43, not incorrectly; for the following word, although toned on the first syllable, begins with guttural having the same sound.)

so truly, openly, and earnestly home to the conscience of one who is on the downward course, gains for himself thereby, on the part of him whom he has directed aright, and on the part of all who are well disposed, better thanks (and also, on the part of God, a better reward, Jam 5:19.) than he who, speaking to him, smooths his tongue to say to him who is rich, or in a high position, only that which is agreeable. Laudat adulator, sed non est verus amator. The second half of the verse consists, as often (Psa 73:8; Job 33:1; cf. Thorath Emeth, p. 51), of only two words, with Mercha Silluk.

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.)

Too often the flatterer finds more favor than the reprover.†1 ’Few people have the wisdom to like reproofs that would do them good, better than praises that do them hurt.’†2 And yet a candid man, notwithstanding the momentary struggle of wounded pride, will afterwards appreciate the purity of the motive, and the value of the discovery. ’He that cries out against his surgeon for hurting him, when he is searching his wound, will yet pay him well, and thank him too, when he has cured it.’†3

Unbelief, however, palsies Christian rebuke. Actual displeasure, or the chilling of friendship, is intolerable. But Paul’s public rebuke of his brother Apostle produced no disruption between them. Many years afterward Peter acknowledged his "beloved brother Paul" with most affectionate regard.†4 The Apostle’s painful rebuke of his Corinthian converts eventually increased his favor with them, as the friend of their best interests.†5 The flatterer is viewed with disgust;†6 the reprover — afterwards at least — with acceptance.†7 A less favorable result may often be traced to an unseasonable time,†8 a harsh manner, a neglect of prayer for needful wisdom, or a want of due "consideration" of our own liability to fall. (Gal 6:1 .) Let us study the spirit of our gracious Master, whose gentleness ever poured balm into the wound, which his faithful love had opened. A rebuke in this spirit is more like the support of a friend, than the chastening of a rod.

Footnotes:

†1 1Ki 22:6-8, 27. Jer 26:7-8 .

†2 Dr. South. See his Life.

†3 Henry.

†4 Gal 2:11-14, with 2Pe 3:15 .

†5 1Co 5:1-13 . with 2Co 2:1-10 .

†6 Pro 27:14.

†7 Pro 9:8; Pro 27:5-6 . Psa 141:5 . Compare Sir 7:5 . Alas! that the example of godly Asa should present an exception to the rule! 2Ch 16:7-10 . When Bernard Gilpin publicly rebuked church abuses before his diocesan, instead of incurring his displeasure, the bishop treated him with marked favor. ’Father Gilpin’ — said he — ’I acknowledge you are fitter to be bishop of Durham, than I am to be the parson of your church.’ Life of Bp. Carleton, p. 58. When the philosopher asked Alexander the reason of his dismissal — ’Either’ — replied the monarch — ’thou hast not marked my error, which is a proof of thy ignorance; or thou hast held thy peace, which is a proof of thy unfaithfulness.’ — Plutarch’s Life.

†8 Pro 15:23.

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

Whoever disciplines someone, afterward will find more favor from him than from the one who flatters him with his tongue

This can be stated in active form, with the abstract noun "favor" being expressed as a verb. AT: "A person will favor the one who disciplines him more than he favors the person who flatters him with his tongue" (See: Active or Passive and Abstract Nouns)

Whoever disciplines

"If a person disciplines"

disciplines

trains people to obey a set of guidelines for moral behavior

flatters him with his tongue

The tongue here represents speaking. AT: "flatters him with words" (See: Metonymy)

flatters

praises someone in a manner that is not sincere, or praises someone about things that are not true

Whoever robs

"The one who robs"

says, "That is no sin," he

This can be expressed as an indirect quotation. AT: "says that it is not a sin, he" (See: Direct and Indirect Quotations)

the companion of

Possible meanings are: 1) "the friend of" or 2) an idiom that means having the same character as. AT: "the same kind of person as" (See: Idiom)

translationWords

rebuke

favor

tongue

sin

companion

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

He who admonishes man for the sins he has committed and separates him from them.

afterwards will find more favor After a time, he will find more favor in his eyes than one who speaks with flattery. We find in Gen. Rabbah (44:5): “Wherever it says אחרי, it means only long after; אחר, it is soon after. In Tanhuma, in the portion entitled “These are the words”: “He who admonishes man after Me”—this refers to Moses, who admonished Israel after the Holy One, blessed be He, who were called “man,” as it is stated (Ezek. 34:31): “You are men,” and it stated concerning him (Ex. 33: 17): “For you have found favor in My sight.” more favor than he who speaks with flattery This refers to Balaam, who said fine things to Israel (Num. 24:5): “How goodly are your tents, O Jacob!” Moses announces (Deut. 11:16): “Beware lest your heart be deceived,” and Balaam announces and flatters, “Do what your heart desires; He does not care: (Num. 23:19) ‘God is not a man that He should lie,’ concerning the nations, but concerning you, ‘He says but He does not do.’” And Solomon cries about both of them, (above 27:6): “Wounds of a lover are faithful, whereas kisses of an enemy are burdensome.”

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.