Proverbs 25

Here begins a new section of the book: Proverbs 25-29. It contains additional proverbs of Solomon transcribed by the men of King Hezekiah (715-687/686 B.C.). These men lived about 270 years after Solomon’s death. Solomon spoke 3,000 proverbs (1Kgs 4:32). Some of these have been recorded in the previous chapters in God’s Word. Now follows some more proverbs from that same stock. These were transcribed by “the men of Hezekiah” and also included in God’s Word.

They are not new proverbs. They were already there in the time of Solomon, the time when the kingdom existed in glory. Hezekiah was one of the last kings of Judah, the two tribes realm. In his days, the ten tribes realm was carried away by the Assyrians. Not long after, the two tribes realm would also be carried away, by Nebuchadnezzar. This means that Hezekiah lived in an end time.

He was a God-fearing king for whom the Word of God had authority again. As a result, God gave a revival in His people through him. The “proverbs of Solomon which the men of Hezekiah, king of Judah, transcribed”, are additional evidence of this. It shows us that it is important for us, who also live in an end time world, to acknowledge the authority of God’s Word and apply that ‘ancient’ Word in our life. We do not have an interest in ‘new truths’. In an end time, it is about returning to “what was from the beginning” (1Jn 1:1), that we ask for “the ancient paths, where the good way is”, so that we may walk them (Jer 6:16).

The truths entrusted to the church are already 2,000 years old, but they are as relevant today as they were then. It is not about new truths, but a renewed experience of old truths. It is a good service to the church when writings are published that have long gone unnoticed, but which turn out to be of current content.

The men of Hezekiah, under the guidance of God’s Spirit, begin with a number of proverbs about kings. Above all, they begin by presenting the exaltedness of God above all earthly kings. Verse 2 emphasizes a contrast between God and kings. It is the magnificent nature of God “to conceal a matter”. If God does not explain His government of the universe and His purposes and actions to man, it is His glory, His majesty, His sovereignty. He does not have to account to man for any plan or any action.

The most powerful people on earth, kings, are a great contrast to Him. God does not have to find out anything, He knows everything, but it is the glory of kings to search out, to discover, expose things (cf. Deu 29:29; Rom 11:33-34). As much as possible, kings should search out everything. They should also make things open and understandable to their subjects, especially when it is about judicial matters.

Kings rule as God’s representatives. They must try to make His will visible in human affairs. Therefore, they must ask God to reveal His will, that He make known the mystery of His will in the situation at hand. The subjects of a king are in awe of him and honor him when he diligently searches out a matter and does not make his decisions based on a superficial knowledge of a matter.

We can apply this to us as believers. We too are kings (Rev 1:6; 5:10). It is a work of royal dignity, an honor and a challenge, to fathom what God has hidden in Scripture. He wants to reveal mysteries. However, they can only be discovered and understood by spiritually minded believers, that is, believers who are led by God’s Spirit, for to them the Spirit can reveal hidden things (1Cor 2:10-12).

While a king must make judicial matters especially clear to the people (verse 2b), there are many things he keeps hidden in his heart (verse 3). He occupies a position where he does not have to account for everything he does or does not do. The comparison with the heavens being high and the earth being deep shows the nature of the king. He must be wise, inventive and unsearchable, always staying one step ahead of everyone to maintain a firm grip on power.

Man must recognize that “the heavens for height and the earth for depth” are unsearchable (cf. Jer 31:37). What they contain is far beyond the comprehension of all researchers. So it is with “the heart of kings”: it is unsearchable to another. And certainly the heart of the believer is unsearchable to the unbeliever (1Cor 2:15). Only God knows the heart of every person fully (Jer 17:9-10).

Verse 4 is an illustration to clarify verse 5. Verse 4 means that after the dross is removed, the blacksmith can produce a pure silver work of art. This is applied in verse 5 to the removal of a wicked person from the presence of a king, establishing his throne in righteousness. A king may have great ideals for his government and his conduct may be blameless, but it is of no avail if he is surrounded by unscrupulous courtiers who deceive him. When these are got rid of, the government consists only of righteous counselors and the government will be established in righteousness.

It is about getting rid of what would make the firmness of the throne impossible. As dross is separated from silver, so bad people must be removed for a king’s government to be righteous (Pro 17:3; 20:8; Mal 3:3). It is not enough for a ruler to be righteous; his associates must also be upright people for his government to be good. King Solomon had to judge several evildoers before he could sit on the throne in safety and peace (1Kgs 2:23-25,29-34,41-46).

It can be applied to the heart of man. Who sits there on the throne? If sin and iniquity are present in it, they must be judged. Then it is possible to live a life subject to the authority of the Lord Jesus.

The same principle is true regarding the coming kingdom of our Lord Jesus Christ. When He returns to earth in triumph, in power and majesty, the wicked will be exterminated and all transgressors eradicated from the land. This judgment heralds the great day of the Lord (2Thes 1:3-12; 2:1-12; Rev 19:11-21).

Verses 6-7 also belong together. It is wiser to wait to be promoted than to risk being demoted because of self-promotion. It is an overestimation of one’s own importance. “Claim” (verse 6) means ‘to behave presumptuously’. Verse 7 indicates the motive for the warning given in the previous verse: someone reckons himself to the “great men”.

The lesson is simple. Commending oneself in court, “in the presence of the prince”, carries the risk of public humiliation. In contrast, it will be an honor for someone if everyone in the courtroom hears his promotion from the mouth of the prince himself. This lesson is also taught in Luke 14 (Lk 14:8-11).

Here it may concern a recommendation of oneself, putting oneself forward as the most suitable candidate for a post near the king, for example as one of his counselors (cf. Mt 20:20-29). A person may feel of himself that he belongs “in the place of great men”. This self-aggrandizement can end in public humiliation. “the prince, whom your eyes have seen” may be a distinguished person who comes later than the one addressed, entitled to the place that the latter had already taken of his own accord.

One should not be eager to argue his case, lest he be publicly humiliated (verse 8). You may have seen or heard something, of which you think it is a reason to hastily argue a case, but remember that it is risky to do so. For if it turns out that you have misjudged, you will be openly humiliated by the person who has been accused by you. It may even lead to your bankruptcy.

It is a warning to be careful about arguing a case without sufficient evidence. It may happen that someone sues another person to gain financially. He then reveals details of something the other person is alleged to have done. However, if it turns out that it is not true, or if the evidence is too flimsy, he will himself be made to look like a fool and pay the costs of the trial. There have been many such scandal trials.

If a person has a case with another, the best thing that can happen is to keep it in private (verse 9; Mt 18:15b). This prevents public humiliation. The idea is that a person will be shamed and forever have a bad reputation if he reveals to others in an argument with his neighbor what has been entrusted to him in secret (verse 10). There will never be success in an argument if that success comes at the expense of someone’s integrity or pain. Therefore, never reveal secrets in an argument for the purpose to cleanse yourself from blame.

Verse 11 is about the immense value and incomparable beauty of “a word spoken in right circumstances”. The phrase translated “in right circumstances” is literally “on its wheels”, that is, a word that moves forward unforced as smoothly rolling wheels move forward. It is timely and exactly applicable to the person and the circumstances in which he or she finds himself or herself. It is about just “a word”, not a long speech (cf. 1Cor 14:19). Such a word is like “apples of gold”, like healthy fruit having the value of Divine glory, represented in gold, while being served in the sense of reconciliation obtained, represented in silver.

“Apple of gold in settings of silver” are valuable words spoken in a pleasant atmosphere. This applies above all to the Word of God, to all that God has spoken. The Lord Jesus spoke to Nicodemus the words he needed at that moment (Jn 3:1-11). Likewise, the Lord spoke to the Samaritan woman and to Zacchaeus. To the Pharisees and scribes, too, He spoke words they needed. He spoke not what they liked to hear, but what was for their benefit. We may imitate Him in this.

In connection with verse 11, in verse 12 it is about “a wise reprover”, one who knows how to speak the right word at the right time in the right way to the right person. When such a person speaks a word “to a listening ear”, it is like “an earring of gold and an ornament [or: a necklace] of fine gold”. A wise reproof that is well received is of lasting value. A listening ear not only recognizes the wisdom of the reprover, but also sees great beauty in it, like that of jewelry for ear and neck.

The jewelry symbolizes that a listening ear radiates the glory of God (gold). God is glorified in it. A listening ear not only hears instruction, but is obedient to it. It also bows to it, the neck bows under it. There is no stubbornness. When the neck bows, it is girded with an ornament [or: necklace] “of fine gold”. The verse is the ideal combination of a wise father or teacher and a willing son or student. Job’s friends were not wise reprovers. Nor did Job have a listening ear for them.

Verse 13 describes the effect of valuable words for the senders of “a faithful messenger”. A faithful messenger is one who transmits the words of his senders exactly as he received them from them for the person to whom he is sent. To the senders, such a messenger is like “the cold of snow in the time of harvest”. During the harvest, there is hard work to be done. Then a coolness is most welcome. A faithful messenger provides “the soul of his masters” with such a coolness or refreshment if he has faithfully fulfilled his mission. Faithfulness always refreshes, is always invigorating.

Christ was the faithful Messenger of God. Paul was such a faithful messenger of God (1Cor 4:1-2). If we become servants or messengers of Christ (2Cor 5:20), our faithfulness will be a refreshing to our Master (Mt 25:21,23).

The promises of a braggart are hollow and empty (verse 14). The illustration here is that the expectation that rain will come is raised when we see clouds and wind. When rain does not come, clouds and wind do get our attention, but they disappoint our expectation because they are deceptive. With this the wise person compares the talker who brags about gifts in order to give them. But the promise is deceitful; he gives nothing, for he has nothing. His mouth is bigger than his hand.

The lesson is not to expect anything from people who promise something with puffed-up language. We also see these false promises in certain circles who boast that with them, for example, you can get healing from a disease, or deliverance from your depression, or success in your business. Jude in his letter applies this to false teachers in the church when he speaks of “clouds without water, carried along by winds” (Jude 1:11-13). It also applies to ourselves when we promise someone to do something and we don’t do it. We raise an expectation by our promise, but are like clouds and wind without rain.

With patience and gentle words, insurmountable opposition can be overcome (cf. Lk 18:1-8). A request made to a ruler with patient persistence and in gentle words certainly has a chance of success. The key is not to use physical or verbal force, but to proceed in the power of the Spirit: “Not by might, nor by power, but by My Spirit” (Zec 4:6; cf. 2Tim 2:24-25).

That a soft tongue can break bones means that through soft speaking hard opposition can be broken down. The verse is a recommendation of reconciling and persuasive advocacy that finally triumphs over the most determined rebellion. “A gentle word turns away wrath” (Pro 15:1a). This is an important advice in conversations between husband and wife and parents and children and in every other relationship we have.

One must know, even in the enjoyment of what one likes, to remain in moderation (verse 16). Excess harms. Moderation (“[only] what you need”) is necessary in the pleasures that life offers. When there is moderation, something can truly be enjoyed. Jonathan found “honey” (1Sam 14:25-30). He enjoyed it. It enlightened his eyes and gave him new strength to continue his way.

To us applies: “All things are lawful for me” (1Cor 6:12b). Thereby we must remember that something else follows: “But I will not be mastered by anything”. Eating honey is a picture of enjoying the natural relationships in marriage and family. These are God-given and therefore good. These may be enjoyed by us, but if they take on too great a place and push our service to God into the background, we become spiritually ill.

Even in visiting a neighbor or family member, one must know how to remain moderate (verse 17). Here again, excess damages. Verse 16 and verse 17 are similar in their words and ideas. Both verses advise moderation, one in eating honey, the other in visiting someone. Verse 16 is about ‘too much honey’, verse 17 is about ‘too much of you’.

The instruction “let your foot rarely be in” is literally “make your foot something rare for”. It must be precious to the neighbor or family member that you come. Something that is rare is also precious. The motivation for the warning is that abuse of familiarity will make that someone gets bored and hatred will arise. A Dutch saying applies here: Visit and fish remain fresh for three days.

If we want too much of something good, it can cause our relationship with God to be replaced by that good, causing the good to become something wrong. We may think we have a gift to serve someone and visit him often to exercise our gift. However, what we must realize is that he does not need our presence, but that of the Lord. We must give him as much help as he needs to end up with the Lord.

“False witness” works death in society (verse 18). Those who bear false witness are compared to “a club and a sword and a sharp arrow”, all deadly weapons. The club crushes, the sword chops, and the sharp arrow pierces. A false witness can cause the death of innocent people by his false words (cf. Pro 12:18; Psa 57:4; 120:3-4). That not just one, but as many as three of these weapons are mentioned does make clear the seriousness of the evil of bearing false witness against one’s neighbor (Exo 20:16; Deu 5:20).

“A bad tooth and an unsteady foot” are both unfit to do anything (verse 19). Chewing on a bad tooth and walking on an unsteady foot are both painful actions that keep you from eating in one case and walking in the other. The same effect has “confidence in a faithless man in time of trouble”. When things get really tough and we get tight in society or in the church, one of the greatest disappointments is that you have put your trust in a faithless man.

When this happens to us, we may remember that God is faithful though: “God is our refuge and strength, a very present help in trouble” (Psa 46:1b; 91:15).

Irresponsible, insensitive attempts to cheer up people who are grieving only make the grief worse (verse 20). These are not words spoken at the right time (verse 11). The wise compares such a person to one who takes off a garment on a cold day. He makes him stand in the cold. That is quite different from giving him extra warmth in the cold. He is totally insensitive to what the other person needs.

The second comparison is doing vinegar on soda. A non-desirable chemical reaction occurs. It fizzes, there is activity, but only empty dross is produced. Vinegar and soda cannot be combined. If this does happen, both become unusable.

We must be vigilant and sensitive with regard to the emotional distress in which people may find themselves. We must develop this sensitivity to others, otherwise we will give them a ‘cold shower’ instead of a ‘hot bath’ of compassion. There is no ‘chemistry’ between someone who sings joyful songs and someone who has a troubles heart (cf. Psa 137:1-3). Paul holds out the following to us: “Rejoice with those who rejoice and weep with those who weep” (Rom 12:15).

God wants us to treat someone who hates us kindly. By treating our hater the opposite of the way he treats us, we are acting in accordance with Who God is (verse 21). This is how He acts with man and this is how He acted with us when we did not know Him. He wants us to give our hater the most basic necessities of life, “food to eat” and “water”, when he needs them. We see a wonderful illustration of this in Elisha’s treatment of the king of Syria (2Kgs 6:18-23).

The word “for” with which verse 22 begins indicates the reason why we should act as stated in the previous verse. By doing good to someone who hates us instead of repaying the evil he does to us with evil, we “will heap burning coals on his head”. The purpose of heaping burning coals on someone is not to consume him, but to melt him. The picture of the “burning coals” represents remorse of conscience, which arises more easily through kindness than through violence. These glowing coals cause the sharp pain of repentance through regret over the hatred that animated him (Pro 18:19; 20:22; 24:17; 1Sam 24:18-20). Paul quotes these verses in Romans 12 (Rom 12:20).

God attaches to this action the promise of reward in the sense of compensation. We give something away, it costs us something, and that to our enemy. As a result, however, we do not become poorer, but much richer. God does not forget that we have done this and will compensate. If we act with our enemies as God does with His enemies, it is pleasing to Him. What we invest in that, He will reward. The Lord Jesus has set the example.

A “backbiting tongue” is a covert tongue, a tongue of a hidden place. It is talking behind someone’s back, slandering him and speaking ill of him. Sooner or later the person about whom it concerns finds out. With him and his family, it will bring anger to their faces, just as the north wind brings rain. In Israel it is not customary for the north wind to bring forth rain; the west wind does. If it does, it is not pleasant. In the same way, a backbiting tongue works. It may speak slimy words, but instead of smiling it brings forth “an angry countenance”.

The backbiting tongue of verse 23 is changed in verse 24 to the sharp tongue of “a contentious woman”. The repetition of this verse (Pro 21:9) deepens its significance. Contentious means arguing about every possible thing to be done and decisions to be made. She does not accept that the husband is the head of the family. It is a proverb that is more of a sigh and implies advice.

It does not mean that the husband will withdraw from the home and live alone because he is tired of the contention. It is a warning to anyone who has yet to begin a marriage. It is better to live in peaceful solitude and simplicity than in a spacious house in the company of someone with whom you share house and home, but who constantly contends. Therefore, reflect before you begin and choose a God-fearing wife.

“Good news” that comes from afar and has been long awaited has the same effect as “cold water” has “on a weary soul” (verse 25). Good news refreshes and invigorates one who yearns for news of a loved one who has left for a distant land. When the means of communication we have today were not available, it took time for news to arrive for those left behind (cf. Gen 45:27; 1Thes 3:5-8). The time aspect does not play such a big role now, but a good message that reaches us through modern media within a second of being sent has the same effect for a loved one. A good message changes the life.

We can also apply the good news from a distant land to the gospel. The word “gospel” literally means “good news”. The gospel has come to us from a far country, heaven. The shepherds experienced this when a messenger from heaven said to them: “I bring you good news [literally: evangelize] … for today … there has been born for you a Savior, who is Christ the Lord” (Lk 2:10-11). In the gospel, the water of life is offered to everyone who is thirsty. Those who are thirsty may drink from it free of charge (Rev 22:17).

The Lord Jesus says to the weary soul: “Come to Me, all who are weary and heavy-laden, and I will give you rest” (Mt 11:28). Those who are weary by life and weighed down by the burden of their sins can find rest and refreshment with Him. The gospel is the greatest thirst quencher and transformer of life. It is an exhortation to pass on the good news to every weary soul.

Opposite the cold, refreshing water is “a trampled spring”, for example, because animals have run through it (cf. Eze 34:18b), and “a polluted well”, for example, because something dead has fallen into it (verse 26). They are a disaster scenario for the easterner traveling through the hot wilderness. When he comes to such a spring or well tired and thirsty, he sees to his dismay that he cannot drink the water from that spring that he so needs. Not only does it taste foul, but it is often poisoned, making drinking from it harmful to the body and ultimately fatal.

The wise Solomon uses this picture to describe a righteous person who, in the presence of a wicked one, loses his steadfastness in faith through fear or favor. This is as discouraging as finding a polluted well where you are eager to quench your thirst. Lot was such a righteous one (2Pet 2:7) who gave way before the eyes of a wicked one. He was in Sodom. That was a trampled spring and a polluted well from which he had drunk so much that he himself had become such a trampled spring and polluted well (Gen 19:4-23,30-38). He could not be a refreshment to others. What was his way of life with Lot also occurred with Jacob as an incident, in an encounter with his wicked brother Esau (Gen 33:3).

The above applies today to Christians who merge into the world. They are supposed to be a source of life for others, but they live a worldly life. What they have to say comes from a trampled spring and a polluted well. They are unable to refresh others. When they get into trouble, they falter, while the wicked see it. They are an anti-witness. It can happen to people who go into politics, go into business or go to college. They come into contact with all kinds of wrong things or teachings, for example, the theory of evolution. If they are influenced by that, they become like “Good news” that comes from afar and has been long awaited has the same effect as “cold water” has “on a weary soul” (verse 25). Good news refreshes and invigorates one who yearns for news of a loved one who has left for a distant land. When the means of communication we have today were not available, it took time for news to arrive for those left behind (cf. Gen 45:27; 1Thes 3:5-8). The time aspect does not play such a big role now, but a good message that reaches us through modern media within a second of being sent has the same effect for a loved one. A good message changes the life.

We can also apply the good news from a distant land to the gospel. The word ‘gospel’ literally means “good news”. The gospel has come to us from a far country, heaven. The shepherds experienced this when a messenger from heaven said to them: “I bring you good news [literally: evangelize] … For today there has been born for you a Savior, who is Christ the Lord” (Lk 2:10-11). In the gospel, the water of life is offered to everyone who is thirsty. Those who are thirsty may drink from it free of charge (Rev 22:17).

The Lord Jesus says to the weary soul: “Come to Me, all who are weary and heavy-laden, and I will give you rest” (Mt 11:28). Those who are weary by life and weighed down by the burden of their sins can find rest and refreshment with Him. The gospel is the greatest thirst quencher and transformer of life. It is an exhortation to pass on the good news to every weary soul.

Opposite the cold, refreshing water is “a trampled spring”, for example, because animals have run through it (cf. Eze 34:18b), and “a polluted well”, for example, because something dead has fallen into it (verse 26). They are a disaster scenario for the easterner traveling through the hot wilderness. When he comes to such a spring or well tired and thirsty, he sees to his dismay that he cannot drink the water from that spring that he so needs. Not only does it taste foul, but it is often poisoned, making drinking from it harmful to the body and ultimately fatal.

The wise Solomon uses this picture to describe a righteous person who, in the presence of a wicked one, loses his steadfastness in faith through fear or favor. This is as discouraging as finding a polluted well where you are eager to quench your thirst. Lot was such a righteous one (2Pet 2:7) who gave way before the eyes of a wicked one. He was in Sodom. That was a trampled spring and a polluted well from which he had drunk so much that he himself had become such a trampled spring and polluted well (Gen 19:4-23,30-38). He could not be a refreshment to others. What was his way of life with Lot also occurred with Jacob as an incident, in an encounter with his wicked brother Esau (Gen 33:3).

The above applies today to Christians who merge into the world. They are supposed to be a source of life for others, but they live a worldly life. What they have to say comes from a trampled spring and a polluted well. They are unable to refresh others. When they get into trouble, they falter, while the wicked see it. They are an anti-witness. It can happen to people who go into politics, go into business or go to college. They come into contact with all kinds of wrong things or teachings, for example, the theory of evolution. If they are influenced by that, they become like a trampled spring and a polluted well.

Eating much of what may be eaten in itself (Pro 24:13), is not good. The emphasis is not on the goodness of it, but on the not-goodness of it. Honey represents the sweetness of good earthly things. We may enjoy that while thanking God for it (1Tim 4:4-5). But there is also a danger in it. That danger is that we may search out our own glory in it. This is evident from the second line of verse.

If anyone brought a grain offering, he was not allowed to prepare it with honey (Lev 2:11). The grain offering is a picture of the Lord Jesus in His perfect life. In His life, He never let Himself be guided by the natural relationships that He too had. His mother could not make Him depart from the way His Father wanted Him to go, yet He always maintained due respect for His mother (Lk 2:48-51). In our serving God, it should be the same.

“Eating much honey” seems to be about searching out one’s own glory in the natural things such as family, work, position. However, our glory should be in “examining weighty things”, as the second line of verse is translated in the Dutch translation I use. It is not about our glory in relationships, but about gaining understanding of the important things God has prepared for us based on the work of His Son. Examining weighty things focuses attention not on ourselves, but on God and His will with and for us. Then we examine His Word, of which it is written that it is “sweeter also than honey and the drippings of the honeycomb” (Psa 19:10).

“A city that is broken into [and] without walls” is completely unprotected. Any malicious person can just walk in and carry out his evil intentions. He can also choose his victims with care, for there is no one to prevent him from doing so. “A man who has no control over his spirit” is “[like] a city that is broken into [and] without walls”; it is someone who cannot control himself. As soon as there is something he does not like, he lets himself go. As soon as there is something he wants, he lets himself go too. He is uninhibited in his actions. This makes him a very easy prey for (spiritual) enemies who are out to destroy him. Without realizing it, his person is taken possession of by powers stronger than he is.

In this life-threatening situation, a change for the better can only come when the Holy Spirit takes control of a person’s spirit. For that he must repent and put his life under the authority of Christ. Then the Holy Spirit can work in him and give him the power to control his spirit, that is, control himself (Gal 5:22-23a).