Seventh-day Adventist Bible CommentaryProverbs 27

Of to morrow. Neither this verse nor the teaching of our Saviour against anxious thought (Matt. 6:34) is intended to make us careless of the future (see 2 Thess. 3:8–11). Rather these are a warning against an attitude of self-trust and self-assurance such as that of the foolish rich man who planned to build bigger barns instead of sharing his plenty with the poor (Luke 12:15–21; cf. James 4:13, 14). The calm trust in God that marks the Christian (Rom. 8:28; Phil. 4:11) enables him to face the future without fear, even though he can no more see what will happen on the morrow than can the unbeliever.

Another man. Compare John 8:54; 2 Cor. 10:18. This proverb finds a parallel in many lands.

A stone is heavy. The verse reads literally, “heaviness of stone, weight of sand, the vexation of a fool is heavier than both.” The dead weight of the stone and the smothering weight of the sand are emphasized to prepare the mind to appreciate the dragging weight of the bad temper and unreasonable attacks of headstrong fools.

Anger is outrageous. Wrath and anger are sudden outbursts that soon pass away, but envy and jealousy are smoldering passions that wait through slow-working years for the opportunity to vent their soul-corroding hate upon an enemy (see Prov. 6:34; S. of Sol. 8:6). Envy was the first sin to intrude its mysterious presence into a sinless universe (Isa. 14:13, 14). Had it made its debut with a sudden outbreak of violence, the nature of the passion would immediately have been apparent to the angels, so that few would have turned from their allegiance to sympathize with so obvious an evil. But the dark scheming of persistent jealousy puzzled all the heavenly beings, and deceived many. God could successfully meet the sinister invasion only by the unhurried working out of righteousness and truth until the climax of both selfless love and jealous hate would bring into clear contrast the goodness of God and the cruel malignity of Satan (see PP 33–43; GC 492–504; DA 761, 762).

Ellen G. White

Open rebuke. While not pleasant (v. 6), the wise admonition of a friend is helpful when it is accepted in the right spirit, but love that is never demonstrated or expressed is of no help to its object. Love must act or it fades away.

Faithful. Heb. ne’emanim, from the root ’aman, “to support,” “to be firm,” “to be true and faithful.” The “amen” with which we conclude our prayers comes from this root. The kindly, well-meant rebuke of a friend (v. 5) is said to be of this character.

Loatheth an honeycomb. Nothing is appetizing to the satiated person; anything tastes good to the hungry.

That wandereth. Perhaps either wantonly or because it has been driven from its nest (see Isa. 16:2). A man should be content to stay at home and not seek more exciting pleasures elsewhere. The Hebrew has no distinct word for “home,” but for the general idea of “home” employs the word for “place” as here, or for “house” as in Gen. 39:16; 43:16; etc., or for “tent” as in Judges 19:9.

Ellen G. White

A brother. A tried friend is more likely to be of help in adversity than a brother who has not the same special interest as the good neighbor. The claims of friendship are

often stronger than those of blood relationship, especially when the friends are united by a common religious hope not shared by the relatives (see chs. 17:17; 18:24).

That I may answer. Compare chs. 10:1; 23:15, 24. Whether it is as a father or as an instructor that Solomon is speaking, wisdom displayed by the son or pupil will be the best answer to critics of the tutor’s efficiency.

A prudent man foreseeth. See on ch. 22:3.

That is surety. See on ch. 20:16.

Counted a curse. The loud-voiced greeting of one who has risen early to be first with his flattery is not genuine but is merely a means for securing some advantage. Such greetings should put a man on guard the same as if he had been threatened (see Luke 6:26; Gal. 1:10).

Contentious woman. Compare ch. 19:13.

Which bewrayeth itself. From the Heb. qara’, “to call,” or “to meet.” Hence the second clause may literally be translated, “His right hand calls oil,” or, “His right hand meets oil.” One rendering that has been offered for this obscure verse is: “A bad- tempered woman can no more be restrained than the wind, she slips through the grasping hand like oil and continues her contentious way in spite of all efforts to prevent her.”

Sharpeneth. The sharpening has been variously interpreted. Some have felt it could mean only to make the friend angry so that he gives “sharp” looks; but most have taken it in the good sense of increasing a friend’s wisdom and initiative by mutual help and rivalry as the iron of the file or of the hammer sharpens the iron of the blade.

Eat the fruit thereof. A fig tree may be made to produce an abundance of fruit, and he who cares for it should have the first opportunity to enjoy the bounty (2 Tim. 2:6). A good servant will be rewarded by his master with honor as well as the payment of wages (Matt. 25:21). This proverb may also point to the security enjoyed by the man who produces most of what he eats and wears. Such a man is comparatively unaffected by rising and falling prices or scarcity caused by strikes or manipulations of the market. For the labor and care that he bestows upon his crops he receives a direct reward (see MH 188–193).

Face answereth to face. A man sees in other men a reflection of his own thoughts and feelings. The better he learns to understand his own mind and motives, the better he can understand others, even though he cannot see and know their actual thoughts (see 1 Cor. 2:11).

Never satisfied. The more a man has, the more he wants. With selfishness the ruling passion of the unregenerate man, there is no limit to the ambitions that he may form and no limit to the destruction and death that he may bring upon others in the process (see Prov. 30:15, 16; Eccl. 1:8; cf. 1 John 2:15, 16).

To his praise. See on chs. 17:3; 25:4. Praise is a good test of a man’s character in two ways. A good reputation maintained over a number of years is good testimony to a man’s integrity, but how a man reacts to praise is often very revealing. If he can stand the acid test of flattery without becoming vain or self-satisfied, he is made of good material.

Bray. Literally, “to pound fine.” Women beating grain in a mortar with heavy pestles, exerting all the strength of their arms and backs, represents vividly that the severest punishment will never cure a fool of his folly.

State of thy flocks. Verses 23–27 are an ode in praise of pastoral and agricultural living. The “state” is literally the “face,” “look,” or “appearance.” A parallel to the work

of pastors, church elders, parents, and youth leaders is naturally observed (see 1 Peter 5:2–4).

Riches. Heb. chosen, which may also mean “strength.” The LXX translates the first clause, “for a man has not strength and power forever.” Two applications are possible: (1) Take good care of your flocks, because treasure may be lost and your farming may be your salvation. (2) Because your strength will fade one day, you will need to be prepared against old age.

The hay appeareth. Or, “the grass is laid bare,” that is, the grass is cut and gathered to make way for the new grass. Fodder from the hills is cut and stored. All this is part of the necessary care if the prosperity pictured in the next two verses is to follow. The LXX renders this verse, “Take care of the herbage in the field, and thou shalt cut grass, and gather the mountain hay.”

Price. The goats will produce enough profit to buy the field.

For thy food. Goats’ milk was one of the common foods in Palestine. It was used fresh or curdled, sweet or sour, hot or cold. The flesh of the goats was also eaten (see Ex. 23:19; Lev. 7:23; Luke 15:29).