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Bailey Sadler Class

SUNDAY SCHOOL LESSON STUDY GUIDE - 2013

1.        Why is honesty a better life path than saying nice things that are not true?

2.        Although a person might respond initially with anger, how might the person respond later to a sincere rebuke?

3.        What is the difference in the ways wicked people and upright people respond to honesty in others?

4.        Why must friends sometimes be brutally honest with each other?

5.        How can the concerned friend speak the truth in love?

6.        How can the rebuked friend respond to tough love?

7.        What is an open reprimand? How is an open reprimand related to “the  wounds of a friend” (27:6)?

8.        How would you explain that open wounds of a friend relate to support of such a friend?

9.        Based on this passage, how would you define or describe the kind of honesty needed to give others what they really need?

10.     Do you have such a friend that you could tell about a personal quality or behavior that violates God’s Word? If so, how would you go about it?  How do you feel about giving this kind of honest information to this friend?

11.     How can an open reprimand be given with grace and love?

12.     What part does humility have when giving a friend counsel that may cause pain?

13.     How can knowledge of God’s Word help you to give others what they really need?

14.     What can each of us do so that we can benefit from this kind of honesty when it is given to us?

15.     Why is evaluating the intent behind our words as important as choosing the right words when pointing out problems with a friend’s behavior?

1.        What does loyalty mean?  How is loyalty related to love?  (See Digging Deeper.)

2.        How is loyalty related to grace?

3.        How would you define it between friends?

4.        In what two ways can Proverbs 17:17 be understood?

5.        How do both views support the concept of loyalty in friendship?

6.        How do more contemporary translations contribute to a variant understanding of Proverbs 18:24

7.        How can you explain the unusual prohibition in Proverbs 27:10 about not going to your brother’s house during difficult times?

8.        What do these verses have in common?

9.        Why is a friend or neighbor who is nearby said to be better than a brother far away (v. 17)?

10.     What are the qualities of a good friend (v. 10)?

11.     What is a good brother (v. 10)?

12.     How do these verses describe a person who is loyal?

13.     How does loyalty help a friend? Why is loyalty really needed by all of us? Why is loyalty vital to a healthy relationship?

14.     Loyalty requires commitment that may not always seem to make sense. It requires sticking with a person when you may not understand the circumstances. It requires staying close when you don’t really want to. Nevertheless, it is a gift that others really need.

15.     How does the character trait of loyalty help both a friend and the one who gives it?

16.     In what ways is cross-generational loyalty important to families and to society?

17.     Why is faithfulness a good description of loyalty?

18.     Why must loyalty be demonstrated in both good times and bad times?

1.        What is the difference between being a person void of wisdom and a person of understanding (v. 12)?

2.        How does a person with a faithful spirit show support?

3.        Why does a friend need a counselor?

4.        What do the images of ointment, perfume, and iron mean in enlarging our understanding of friendship?

5.        Why are words so important in human relations?

6.        What is verbal abuse?

7.        How can you distinguish wise advice from bad advice?

8.        How can you know when to speak and when to be silent?

9.        How would you explain verse 27:17?

10.     Based on these verses what behaviors show support for another person?  What behaviors show a failure to support others?

11.     When is keeping silent a supportive thing to do? When is challenging a friend a supportive thing to do? Is one more important than the other? Why or why not? Why is counsel from a friend one of the things a person really needs? When might an open reprimand be caring counsel and a supportive behavior?

12.     What steps could senior adults take to develop supportive relationships with younger believers? What are some steps our church might take to foster supportive relationships between senior adults and younger believers?

13.     What behaviors indicate you are giving support to a friend?

14.     How can holding a friend accountable be a supporting behavior?

15.     How can challenging a friend be a supporting behavior?

16.     In what ways are supportive words sweetness to a friend?

17.     Why do friends need both sweetness and challenges?

18.     Why is gossip about a friend the ultimate non-supportive behavior?

19.     Is there a difference between encouraging support and challenging support? Explain.

Lesson Outline, Introduction, Discussion Questions, and Conclusion adapted from the following sources:

SOURCE: Life Ventures-Bible Studies for Life; Leader Guide; LifeWay Christian Resources of the Southern Baptist Convention; Nashville, TN.

SOURCE: The Herschel Hobbs Commentary; Family Bible Study; by Robert J. Dean; LifeWay Christian Resources of the Southern Baptist Convention; 1 LifeWay Plaza, Nashville, TN.

SOURCE: Advanced Bible Study; LifeWay Christian Resources of the Southern Baptist Convention; One LifeWay Plaza, Nashville, TN.

(NOTE: Commentary for the focal verses comes from three sources: “The Expositor’s Bible Commentary,” “The New American Commentary,” and “The Complete Biblical Library Commentary,” and is provided for your study.)

The Expositor’s Bible Commentary Old Testament: Proverbs 27:5-6; 28:23; 29:10

Reproof, a part of love (27:5)

27:5 Direct reproof is better than unexpressed love. The verse is a single sentence forming a “better” saying of relative values. “Open rebuke” (tokahat megullah) is a frank, direct word of honest criticism or disapproval (from either a friend or foe). “Hidden love” (‘ahabah mesuttareth) is a love that is too timid, too afraid, or not trusting enough to admit that reproof is a part of genuine love (McKane, p. 610). A love that manifests no rebuke is morally useless (Toy, p. 483). In fact, one might question whether or not it is sincere. See also 28:23 and 29:3.

Reproof, its value (27:6)

27:6 Reproof given in love is superior to insincere expressions of affection. The lines are in antithetical parallelism, contrasting the faithful (ne’emanim; NIV, “can be trusted”) wounds of a “friend” (‘oheb) with the profuse (na‘taroth ; NIV, “multiplies”) kisses of an “enemy” (sone’). The wounds of a friend “can be trusted” because they are meant to correct (see 25:12; Deut 7:9; Job 12:20). But an enemy’s kisses are deceptive (e.g., the deceitful kiss of Judas [Mark 14:43-45]), in spite of their profusion (for the word na‘taroth the versions have a variety of translations—confused, fraudulent, bad, etc.).

Reproof, preferable to flattery (28:23)

28:23 In the final analysis rebuke will be better received than flattery. The flattering tongue (mahaliq lashon) may be pleasing for the moment, but it will offer no constructive help like the “rebuke” (mokiah). There is a difficulty with the word rendered “in the end” (‘aharay). It literally means “after me” (e.g., “after my instructions”), but that would be awkward here. Toy suggests simply changing it to “after” or “afterward,” i.e., “in the end” (p. 504). Driver suggested an Akkadian cognate ahurru (“common man”), reading, “As a rebuker an ordinary man” (“Hebrew Notes,” ZAW 52, p. 147). See also 15:5, 12; 25:12; 27:5-6; and 29:5.

Righteousness, hated by the wicked (29:10)

29:10 Bloodthirsty men loathe the integrity of the upright. Because the wicked despise all sense of decency or “integrity” (tam), they seek to destroy it. The second line forms a contrast; literally it reads, “as for the upright, they seek his life [napsho].” “Seeking a life” was usually a hostile act, but here the contrast requires the idea of “seek to preserve a life” (NIV interprets differently). McKane is satisfied that here “seek” means to seek the welfare of someone; so it would mean that the upright “have regard for” men of integrity (p. 637).

SOURCE: The Expositor’s Bible Commentary Old Testament; Frank E. Gaebelein; General Editor; Zondervan Publishing House; A Division of Harper Collins Publishers

The New American Commentary: Proverbs 27:5-6; 28:23; 29:10

Honest Friendship (27:5–6)

⁵Better is open rebuke than hidden love. ⁶Wounds from a friend can be trusted, but an enemy multiplies kisses.

27:5–6.  A true friend gives time and attention (v. 5) but is not always flattering (v. 6). In addition to a common catchword,  both verses concern the nature of genuine friendship. Verse 5 especially points to the need for communication and interaction among people; few things are worse than being ignored, and the studied avoidance of honest contact destroys any relationship.

Verse 6 is somewhat different.  Whereas v. 5 concerns stifled or hidden emotions, v. 6 contrasts genuine and phony expressions of friendship. One must distinguish between salutary rebukes that spring from honest love and hollow displays of affection where no true love exists. The two verses together advise that in any relationship, an open exchange of honest and caring communication is essential.

28:23 This verse speaks of another way of gaining position and thus wealth—by flattery. This contrasts with the one who speaks without regard to personal benefit, who will in the end prosper. This does not endorse tactless speech.

29:8–11 The unity of this text is indicated by the presence of catchwords arranged in a chiastic sequence. Verses 8, 10 describe how principled people try to turn society upside down. They inflame others (v. 8a) and are not averse to resorting to violence (v. 10a). The wise, however, restore order to the streets and the justice system (vv. 8b, 10b). Verse 10b should be translated, “But the upright avenge him [the man of integrity who is abused].”  The point here, as in v. 8b, is that the just set things right.

The setting of v. 9 is the court, in which the recklessness of the fool is given full vent. In v. 11 the wise man controls himself in any confrontation with a fool. If the context is still that of v. 9, one can assume he also restores order to the courtroom and brings a case to its proper conclusion.

SOURCE: The New American Commentary; Volume 14; Proverbs, Ecclesiastes, Song of Songs; Duane A. Garrett; Broadman Press, Nashville, Tennessee.

The Complete Biblical Library Commentary: Proverbs 27:5-6; 28:23; 29:10

^27:5 Better an open reprimand than concealed love. ⁶ The wounds of a friend are trustworthy, but the kisses of an enemy are excessive.

^28:23 One who rebukes a person will later find more favor than one who flatters with his tongue.

^29:10 Bloodthirsty men hate an honest person, but the upright care about him.

27:5. A rebuke given in order to correct, or protect someone from, a foolish or sinful choice does far more good, however uncomfortable it may be at the moment, than unexpressed affection or encouragement. A rebuke can therefore express love, so that affection, which may have been concealed, is revealed in the reproof. This implies that depth of love is demonstrated by willingness to confront someone else. Love that allows someone to drift from the path of righteousness is not true love.

27:6. True friends neither expect nor offer effusive praise, knowing that their relationship gives their words a great deal of weight. At the same time, their commitment to one another’s well-being may lead them to confront or correct some fault or blind spot (27:5, 17). On the other hand, effusive praise (flattery) does not grow out of a desire for the other’s good (29:5), and may even mask bitterness or hatred (26:23-28). The wise person, therefore, understands that words may not immediately reveal their underlying motive, and so weighs both their effect and their purpose.

28:23. The rebuke that saves someone from the consequences of a foolish course of action (cf. 6:23; 15:10), although less pleasant to hear, is far more appreciated in the long run than the flattery that hastens him toward disaster (cf. 29:5). Solomon portrays flattery as lying with evil intent (cf. 26:28), but it can also be simply telling someone what they want to hear, without considering the consequences to them (or oneself).

This reproof is clearly a warning “in its season” (cf. 25:11), since a rebuke after the fact (i.e., “I told you so”) is hardly appreciated. Underlying such a rebuke is a care that watches out for the other person’s welfare (cf. Phil. 2:3f), thus fulfilling the commandment (Lev. 19:18, 34; Matt. 22:39f). The love that this reveals may only be recognized in the long run. Solomon’s assurance is that it is always the better choice.

29:10. The differences between the translations reveals some of the difficulty of this verse. The first line echoes other proverbs (e.g., 29:27), but the second line seems contradictory, saying literally, “But the upright [plural] seek his life.” Since the antecedent of “his” seems to be the “upright” (v. 10a), and since the idiom “seek the life of X” means to “seek X [in order to kill him]” (e.g., Exo. 4:19; 1 Sam. 23:15; 25:29; 2 Sam. 4:8), the verse thus seems to say that both the wicked and the upright seek to kill those who have integrity.

In order to make sense of this verse, various suggestions have been made, such as emending “upright” to “wicked” by shifting the letters and adding one (reading for , which are actually closer in Hebrew than they appear in transliteration), or by changing the verb from “to seek” to “to be concerned for,” based loosely on Ezek. 34:11 (a change of one letter). Neither suggestion is supported by any ancient version or Hebrew manuscript. Another possibility is that “his” refers not to the upright, but to the “men of blood” (words with different grammatical number are often parallel in Proverbs), so that the verse parallels 29:27. Proverbs 29:27 would then reveal their opinion of each other, whereas this verse shows that their animosity goes beyond merely thinking each other “abominable.”

SOURCE: The Complete Biblical Library Commentary - Proverbs-Song of Songs; Copyright © 1998 by World Library Press Inc. Database © 2010 WORDsearch Corp.

The Expositor’s Bible Commentary Old Testament: Proverbs 17:17; 18:24; 27:10

Friends, loyal in adversity (17:17)

17:17 The love of a true friend is constant. The verse is synonymous parallelism; i.e., the “friend” and the “brother” are equated. Faithful “love” (‘oheb) is present at all times, even in times of “adversity” (sarah), when it might be severely tested. Some take the two lines as antithetical. Plaut represents this view by arguing that friendship is a spiritual relationship, but a brother’s ties are based on a blood relationship. He adds, “No wonder that adversity is frequently the only unifying force in many families” (p. 189). But the line is not implying that the brother confines his kindness to times of adversity; moreover, the brother does not always come forward at such times (see 18:19, 24; 19:7; 27:10). Here the true friend is the same as a brotherly relation. Lesarah may be translated “of adversity”—it is in such times of adversity that this strong friendship is displayed.

Friendship, loyal (18:24)

18:24 It is better to have one good, faithful friend than numerous unreliable ones. The first line of the contrast says, “A man of many friends [NIV, ‘companions’] comes to ruin.” The Hebrew lehith ro‘ea‘ is difficult. It means “for being crushed” or “to be shattered” but not “to show oneself friendly” (cf. KJV). The idea may be that there are friends to one’s undoing (if we read yesh [“there is”] instead of ‘ish [“a man”] with Toy, p. 366). If a person has friends who are unreliable, he may still come to ruin, especially if these nominal friends use him. The second line is clearer: “there is a friend [‘oheb] who sticks closer than a brother.” This indeed is a rare treasure!

Friend, helpful (27:10)

27:10 A friend who is available is better than a relative who is not. The verse is very difficult. Toy suggests that the three lines have been put together but have no immediate connection: 10a instructs people to maintain relationships; 10b says not to go to their brother’s house (only?) when disaster strikes; and 10c observes that a neighbor nearby is better than a brother far away (pp. 485-86). Toy thinks a connection may have been there once but has long since disappeared; he also wonders whether 10b is a gloss (see 17:17) from someone opposed to brothers (removing 10b, however, would not make the verse any clearer). The conflict between 17:17 and 10b may be another example of presenting two sides of the issue, showing that such a matter cannot be resolved with one simple teaching. If the verse is preserved as it appears in the MT, it teaches us to maintain relationships with family and friends but to realize that a neighbor who is near will be more help than a relative far away (“nearby” and “far away” referring to space, not feelings).

SOURCE: The Expositor’s Bible Commentary Old Testament; Frank E. Gaebelein; General Editor; Zondervan Publishing House; A Division of Harper Collins Publishers

The New American Commentary: Proverbs 17:17; 18:24; 27:10

¹⁷A friend loves at all times, and a brother is born for adversity.

17:17  This verse is the other side of vv. 14, 19 and vv. 16, 18. Far from being quarrelsome, the true friend is supportive. Also, while the wise man knows that lending money can ruin friendships, he does not close his heart to his friend in time of crisis. Prudence is balanced by a generous and caring spirit.

²⁴A man of many companions may come to ruin, but there is a friend who sticks closer than a brother.

18:23–19:10 Since a poor person is not in a position to demand fair treatment, he or she seldom gets it. These verses primarily concern the poor man before the courts, especially where he has found himself unable to pay debts to a wealthy creditor. His pleas for mercy—perhaps for an extension on his loan—go unheeded (18:23). Even if the poor man’s case is just and the rich man has abused the legal system to get an advantage over him, the poor man is still at a loss. His friends abandon him (19:4, 7a, b); in this context this may especially refer to friends who are unwilling to stand up for him at the gate and risk antagonizing the rich. Even so, there are some faithful friends who remain supportive in times of crisis (18:24), and poverty with moral dignity is preferable to wealth without character (19:1). The rich man has considerable influence over people (19:6) and can also bribe false witnesses, although punishment for perjury, whether it be divine or human punishment, is certain (19:5, 9). The whole situation is all the more irksome in that some are altogether unworthy of the power and influence they control (19:10).

¹⁰Do not forsake your friend and the friend of your father, and do not go to your brother’s house when disaster strikes you—better a neighbor nearby than a brother far away.

27:8, 10 Verse 8 to some degree contrasts with v. 10; the former counsels the reader to stay close to home, which presumably refers to family and not to a house, while the latter addresses someone who is far from family support. The “brother” in v. 10 is a close relative, one to whom people naturally turn in difficult times. Normally the close family identity of the Israelites would dictate that one go to a relative for help, and this verse is surprising for appearing to go against custom here. Line c helps to clarify the matter: the brother may be too distant (either geographically or emotionally) to be of help. The four verses together teach that one should seek solid, meaningful relationships among one’s neighbors and family, but not focus on people who are fun but lack substance and not turn exclusively to relatives, however distant they may be.

SOURCE: The New American Commentary; Volume 14; Proverbs, Ecclesiastes, Song of Songs; Duane A. Garrett; Broadman Press, Nashville, Tennessee.

The Complete Biblical Library Commentary: Proverbs 17:17; 18:24; 27:10

^17:17 A friend loves at all times, and a brother is born for a difficult time.

^18:24 A man with many friends may be harmed, but there is a friend who stays closer than a brother.

^27:10 Don’t abandon your friend or your father’s friend, and don’t go to your brother’s house in your time of calamity; better a neighbor nearby than a brother far away.

17:17. Since it is unlikely that strangers will offer succor in disaster or trouble, neighbors and relatives are one’s primary source of help. This reminder of the importance of maintaining good relationships (18:19) and choosing friends wisely (18:24) also reminds the wise that they, who are also neighbors and relatives, must stand ready to help others (27:10).

18:24. The second line of this verse encourages the wise to seek companions who will be true friends (cf. 19:4, 6f). The first line, however, is difficult, because the first word (HED #382) is often changed to ( HED #3552), following some manuscripts of the Septuagint, other ancient versions and the parallelism with the second line. A second problem is that the verbal form (HED #7778) can be assigned to different verbal roots (which explains the variety of translations), although only two are attested in the Hithpolel—“shout in triumph” and “be shattered.”

Unless the first is interpreted in the sense of victory through the counsel of many friends (an interpretation not suggested by any commentators, and which fails to provide a meaningful parallel) the lines seem to stand in contrast. If the word “friends” in 24a is ironic (cf. 19:4, 6f), then the proverb could be warning that “friends” are not all equally worthy of friendship and trust. One genuine friend is better than crowds of sycophants, who will disappear at the first sign of trouble. As often in Proverbs, this verse underlines the importance of knowing those with whom we form close relationships.

27:10. This “better than” proverb is a reminder that any help is better than none. The first line warns against abandoning a friend or acquaintance, since one never knows whose help may be needed. The contrasting warning is that it is dangerous to overburden relatives with troubles, since that may drive them away, so that they are unavailable in a time of real need (although the word “brother” [HED #250] in the Bible often means simply another Israelite, the contrast with “friend” probably implies a familial relationship).

As often in the proverbs, this does not mean that someone should never approach a relative with a need. It does caution against constantly seeking help without discerning whether or not that help is truly needed. It also commends long-term relationships, since long acquaintance and friendship can be the foundation of much help in need. This may also reflect the proverbial value that fathers affect their children’s lives (cf. 13:22), since a father’s friends may well be faithful to the memory of their friendship, and, for his sake, help his children.

SOURCE: The Complete Biblical Library Commentary - Proverbs-Song of Songs; Copyright © 1998 by World Library Press Inc. Database © 2010 WORDsearch Corp.

The Expositor’s Bible Commentary Old Testament: Proverbs 11:12-14; 27:9,17

Speech, silence rather than derision (11:12)

11:12 The next four proverbs (vv. 12-15) follow the theme of talking. The first advises that it is proper to hold one’s tongue rather than deride a neighbor. The wise man is a “man of discernment” (‘ish tebunoth ; NIV, “man of understanding”); the other man lacks “judgment” (leb). How one treats a neighbor is significant in Proverbs—one was expected to be a good neighbor. To despise (baz; NIV, “derides”) a neighbor was contemptible.

Speech, keeping confidence (11:13)

11:13 Verse 13 is a contrast between the gossip and the “trustworthy man” (ne’eman-ruah; lit., “trustworthy spirit”). The talebearer goes from one to another and speaks disparagingly about someone in a malicious manner—he cannot wait to share secrets that should be kept (see Lev 19:16; Jer 9:3). The talebearer is despised in society because he cannot be trusted.

Speech, good advice (11:14)

11:14 Verse 14 is framed in a contrast as well, showing that advice is essential for the stability of a nation. The term tahbulot (“guidance”) is comparable to steering a ship, here a ship of state (Prov 1:5)—without it the nation is in danger. Of course, the saying assumes that the counselors are wise and intelligent, if “victory” (teshu‘ah) is sure.

Advice, of a friend (27:9)

27:9 Advice from a friend is pleasant. The emblem is the joy that perfume and incense bring to people, and the point is the value of the advice of a friend. Line two of the verse is difficult. Toy suggests that it is unintelligible as it appears in the Hebrew (p. 484), which reads: “The sweetness of his friend from the counsel of soul.” Many interpreters take it to mean the advice or counsel of a friend sweetening the soul.

Criticism, helpful (27:17)

27:17 Constructive criticism between friends develops character. The simile focuses on the use of iron to “sharpen” (yahad from the root hdd “to sharpen,” as in the versions) iron. Possibly yahad is to be translated “together,” yielding the idea that they go together. But the point of line two is that a man sharpens the face of his fellow (‘ish yahad pene-re‘ehu; NIV, “one man sharpens another”). The word pene (“face”) must mean here the personality or the character of the individual. McKane suggests the idea of wits, i.e., that the interaction makes them sharp as a razor (p. 615). The Talmud applied it to study: two students sharpening each other in the study of Torah (Taanith 7a). See also A. Sperber, “Biblical Exegesis,” JBL 64 (1945): 39-140.

SOURCE: The Expositor’s Bible Commentary Old Testament; Frank E. Gaebelein; General Editor; Zondervan Publishing House; A Division of Harper Collins Publishers

The New American Commentary: Proverbs 11:12-14; 27:9,17

¹²A man who lacks judgment derides his neighbor, but a man of understanding holds his tongue.¹³A gossip betrays a confidence, but a trustworthy man keeps a secret.¹⁴For lack of guidance a nation falls, but many advisers make victory sure.

11:9–12 Verses 10–11 are an obvious pair in parallel, whereas vv. 9, 12 are bound by the theme of the slanderous gossip of the wicked against the restrained silence of the righteous. The four proverbs together thus form a chiasmus.  In v. 9 the righteous escape verbal attacks unharmed by following the teachings of wisdom, and that, according to v. 12, without resorting to a counterattack in kind. But the wicked can only spread vicious gossip. In this context the joy of the city at the death of the wicked has concrete meaning: its people will finally be free of their wagging tongues.

11:13 This verse is an afterword on the subject of the tongue: The wicked are not only malevolent with their words, but they also are indiscreet and cannot be trusted. The wise not only refrain from lies and slander, but they also know how to keep a matter private.

National and Personal Prudence. Type: Parallel (11:14–15). 11:14–15 Both proverbs here follow the pattern “imprudent action brings disaster/prudent action gives security,” but the first involves national matters where the second concerns personal business. Seeking advice from many counselors can avert disaster.  A ruler or governor can squander the resources of a nation or city as easily as an individual can waste personal assets. The individual, however, often needs to keep to his own counsel since friends and acquaintances may drag him into a foolish business venture.

⁹Perfume and incense bring joy to the heart, and the pleasantness of one’s friend springs from his earnest counsel.

27:9 asserts that parties are fun for a while, but everyone needs an earnest friend.  It may be that the “honey” of v. 7 is in context a casual friend who is fun but of no help in a crisis, whereas the “bitter” is the more staid decorum of the wise; they are not great party animals but offer solid support in hard times, when one is “hungry.”

¹⁷As iron sharpens iron, so one man sharpens another.

27:17 Verse 17 explains that people must not shy away from interaction with their peers since it is an education in itself. The “sharpening” can occur in any area in which people are engaged, be it business, intellectual, or physical competition.

SOURCE: The New American Commentary; Volume 14; Proverbs, Ecclesiastes, Song of Songs; Duane A. Garrett; Broadman Press, Nashville, Tennessee.

The Complete Biblical Library Commentary: Proverbs 11:12-14; 27:9,17

^11:12 Whoever shows contempt for his neighbor lacks sense, but a man with understanding keeps silent.  ¹³ A gossip goes around revealing a secret, but a trustworthy person keeps a confidence.  ¹⁴ Without guidance, people fall, but with many counselors there is deliverance.

^27:9 Oil and incense bring joy to the heart, and the sweetness of a friend is better than self-counsel.

^27:17 Iron sharpens iron, and one man sharpens another.

11:12. A primary mark of wisdom, according to Proverbs, is knowing when to be silent (cf. 17:27f; 26:4f). Verbally expressing a hypercritical opinion of someone else (“despising” them), as the contrast with silence implies, marks the fool. This is not, however, the only warning of the verse. Since the mouth reveals the state of the heart, it warns against looking down at others, even in silence. Audible silence is an external mark of wisdom, but it grows out of a self-disciplined inner life which rejects the simplistic approach which condemns others’ thoughts, opinions and persons out of hand, without weighing their value.

Holding people in contempt reduces them from objects of potential compassion to those of scorn. The discernment that seeks to understand people and their situations realizes how difficult that knowledge is (cf. 14:10, 13) and also understands the discretion of silence.

27:9. Since “oil” and “incense” occur together only twice (Ezek. 16:18; 23:41), in descriptions of illicit sexual relations as a metaphor for apostasy, this may be the pleasure described in the first line. They are also associated in cultic contexts (e.g., Exo. 35:8, 15; Isa. 1:13), but the non-cultic nature of Wisdom literature, and especially of the proverbs, argues against worship as the appropriate context for this verse.

The first line, which was probably the image half of an emblematic proverb, is clear, but the second line (which should explain the image) is not, as the translations show. The Hebrew could mean either “and/but the sweetness of his friend is a soul’s [another’s?] counsel” or “and/but his friend is sweeter than a soul’s [another’s?] counsel.” If this is an emblematic proverb, then NASB, NIV, NKJV are probably close to the original (although they interpret, rather than translate, the Hebrew text).

If this is the proper interpretation of the text as it stands, it parallels other proverbs that encourage the wise to both give and accept counsel (15:23; 25:11f).

27:17. An iron file or hammer can be used to sharpen iron tools (cf. Ezek. 21:14ff). Since the word “face” (HED #6686) can refer to the edge of a sword (Ezek. 21:16) or ax (Ecc. 10:10), “his friend’s face” may both continue the imagery of the first line and describe his friend’s words by metonymy. The interaction within a friendship is mutual, so that friends shape one another’s ways of thinking and living. The verse thus commends the benefits of friendship and warns the wise to choose their friends carefully.

SOURCE: The Complete Biblical Library Commentary - Proverbs-Song of Songs; Copyright © 1998 by World Library Press Inc. Database © 2010 WORDsearch Corp.

Trustworthy (27:6; “faithful,” KJV): The root word for trustworthy is also translated faithful, faith, faithfulness, and believe in the Old Testament. Primarily, trustworthy includes the idea of stability and confidence, like that of an infant in the arms of parent. The word also could signify support or providing a firm foundation, and even to describe a pin holding a door on a jamb. Metaphorically, the word conveys the notion of faithfulness and dependability. Therefore, the word can also signify certitude or assurance and belief, in the sense of receiving something as true and sure.

SOURCE: Life Ventures-Bible Studies for Life; Leader Guide; LifeWay Christian Resources of the Southern Baptist Convention; Nashville, TN.

Trustworthy—The Hebrew word aman carries the idea of “faithfulness.”  In Proverbs 27:6 the word is used to describe the wounds of a friend.  Such interaction between friends is sometimes difficult and easily misunderstood, but this verse reminds us that a friend’s rebuke can be for our good.

SOURCE: Advanced Bible Study; LifeWay Christian Resources of the Southern Baptist Convention; One LifeWay Plaza, Nashville, TN.

Loyalty:

1.  the state or quality of being loyal; faithfulness to commitments or obligations.

2.  faithful adherence to a sovereign, government, leader, cause, etc.

3.  an example or instance of faithfulness, adherence, or the like: a man with fierce loyalties.

SOURCE: Collins English Dictionary - Complete & Unabridged 10th Edition; 2009 © William Collins Sons & Co. Ltd. 1979, 1986 © HarperCollins Publishers 1998, 2000, 2003, 2005, 2006, 2007, 2009.

SOURCE: Advanced Bible Study; LifeWay Christian Resources of the Southern Baptist Convention; One LifeWay Plaza, Nashville, TN.

SOURCE: Advanced Bible Study; LifeWay Christian Resources of the Southern Baptist Convention; One LifeWay Plaza, Nashville, TN.

SOURCE: International Standard Bible Encyclopedia; James Orr, M.A., D. D., General Editor; Parsons Technology, Inc.; Cedar Rapids, Iowa.

SOURCE: Holman Bible Dictionary; General Editor, David S. Dockery; Holman Bible Publishers; Nashville, Tennessee.

ADDITIONAL BACKGROUND READING:

FRIENDSHIP An Old Testament Portrayal

By Leon Hyatt, Jr.

Leon Hyatt, Jr. is pastor of Pineville Grace Baptist Church, Pineville, Louisiana.

HE HEBREW WORD that often is translated “friend” in most English versions of the Old Testament means an “associate.”  It refers to anyone with whom a person has any kind of relationship.  All English versions typically translate the word as “neighbor” rather than “friend.”¹  

Instructions in the Law

At Sinai, God gave the Israelites specific instructions concerning friends, twice in the Ten Commandments: do not bear false witness against a friend (Ex. 20:16); do not covet anything that belongs to a friend (v. 17).  He further instructed His people not to steal from or gossip about a friend (Deut. 23:25; 27:17; Lev. 19:16).  Capital punishment is appropriate for murdering a friend (Ex. 21:12; Deut. 19:11-13) and for committing adultery with a friend’s wife or fiancée (Lev. 20:10; Deut. 22:22-24).  A person who kills a friend unintentionally must have a place to be protected until a trial (Deut. 4:42; 19:4-10).  Being entrusted with a friend’s property makes the person responsible for whatever happens to it (Ex. 22:7-14).  Do not charge interest to a friend, and on a cold night lend him back a cloak taken as collateral (vv. 25-26).  Debts owed by a friend must have a termination point (Deut. 15:1-4).  Do not hate a friend or hold a grudge against him, but love him as yourself (Lev. 19:17-18).² 

What is the principle behind these instructions?  God’s people are to honor, guard, protect, and respect others as friends, whether the relationships be personal, political, or through business.

Biblical Examples

The Old Testament contains stories of friendships that offer instructive lessons.  Some of them warn against friendships with people who harm a person or tempt him to do wrong.  One outstanding example of a harmful friendship is Job and his three friends.  They came to comfort him over his great loss and instead insisted strongly that his losses proved he was a great sinner.  In the end, God demanded they repent, which resulted in reconciliation (Job 2:11—5:27; 42:7-9).  Other examples are Judah’s friend Hirah the Adullamite (Gen. 38:1-26),³ Amnon’s friend Jonadab (2 Sam. 13:1-19), and Adonijah’s advisor Ahithophel (16:20-23), all of whom supported or encouraged their friends in sinful acts.

The first example of a good friend in the Old Testament is Abraham and Abimelech, a Philistine king.  Their relationship began with Abraham’s lying about Sarah because he was afraid Abimelech would kill him to take his wife.  It ended with Abimelech’s giving Abraham the right to settle anywhere he wished in his territory and giving him a generous gift, while Abraham reciprocated by praying for healing for Abimelech and his whole household (Gen. 20:1-18).  Other examples of beneficial friendships are: Barak and Deborah (Judg. 4:1—5:31), Naomi and the women of Bethlehem (Ruth 1:6-22; 4:11-17), Moses and Joshua (Ex. 17:8-13; 24:12-13; 32:15-18; 33:11; Num. 13:16; 27:18-23; Deut 31:7-8,23; 34:9), Elijah and Elisha (1 Kings 19:16-21; 2 Kings 2:1-15; 3:11), and Jeremiah and Baruch (Jer. 32:12-16; 36:4-8,11-32; 43:1-7; 45:1-5).  Two examples are especially outstanding: David and Jonathan⁴ and Daniel and his three friends.⁵ 

David was a shepherd boy from Bethlehem when he killed Goliath with a sling and stone and was taken into King Saul’s palace to be trained as a soldier.  Jonathan was crown prince and heir to Israel’s throne.  Jonathan liked David the first time he saw him and shared some of his royal clothes with David—“grab and armaments originally reserved for the heir to Saul’s throne.”⁶  In time, David became such a successful army officer that Saul became jealous of him and tried to kill him.  Jonathan remained loyal to David and risked his own life to help him escape.  As David prepared to flee, Jonathan recognized that God had chosen David to be the next king of Israel and that he (Jonathan) would never ascend his father’s throne.  Jonathan’s only request was that David protect his offspring when he became king.  Later Jonathan and Saul both died in battle against the Philistines.  David kept his promise by executing the men who killed Saul’s son Ish-bosheth and by caring for Jonathan’s crippled son Mephibosheth for the rest of his life (1 Sam. 16:1—20:42; 2 Sam. 4:1-12; 9:1-13; 16:1-4; 19:24-30; 21:7).

Daniel and his three young friends Shadrach, Meshach, and Abednego supported one another and encouraged one another to be loyal to God after they were carried into Babylon as captives.  They went through many life-threatening trials.  Yet, God blessed them and they prospered.  Each eventually held a high office in Nebuchadnezzar’s government.  After Daniel had achieved great renown, he showed his continued loyalty to his friends by having them appointed as leaders in Babylon.  Further, he included details of their miraculous deliverance from the fiery furnace in his book about the revelations God gave him (Dan. 1:1—2:49; 3:1-30).

Solomon’s Instructions

Solomon wrote 3,000 proverbs or wise sayings and was the wisest of Israel’s wise men (1 Kings 5:32-34).  His descent into sin reveals that more than wisdom is required to resist temptation.  Yet, Solomon’s failures did not keep him from writing some excellent advice concerning friendships.  Some of his insights are: A true friend is loyal when times are bad (Prov.17:17).  To have friends, a person “must himself be friendly” (18:24, NKJV).  Correction by a friend is more helpful than praise of an enemy (27:5-6; 28:23).  Good advice from a friend is better than creams and perfumes, and sharpens a person’s understanding like an iron file sharpens a steel knife (27:9-10,17).

Solomon’s most poignant words about a friend are in Ecclesiastes 4:4-12, where he talked of the futility of hard work and riches when a person has no one with whom to share them.  His words are filled with sighs and regrets, because Solomon was writing near the end of a life in which he had achieved some of the most amazing accomplishments of any man in history.  Yet we have not one word in the whole record of his life that indicates he ever experienced comradeship with his father, any of his brothers, any of the officials of his government, any of his thousand wives and concubines, or any of his many workmen.⁷ 

In the Ecclesiastes 4 passage, Solomon gave four reasons why having a friend in more satisfying than all the buildings he had constructed; all the wealth, land, and animals he had gathered; all the wives he had married; and all the nations he had subjugated.  Friendship provides: (1) synergy in work; (2) someone to help lift him up when he falls; (3) warmth; and (4) defense and security.⁸ 

One of the great lessons from Solomon’s life is that wisdom is not enough to keep a person safe from sin.  Another lesson almost as important is that to find contentment a person must cultivate a relationship with a God-fearing friend, meet his needs, listen to his counsel and correction, return the same to him, and be loyal through whatever comes.                                                                               Bi

1.  (rea, friend) in Brown, Driver, and Briggs, The Brown-Driver-Briggs Hebrew and English Lexicon (Peabody: Hendrickson, 1996), 945-46.

2.  Mark F. Rooker, Leviticus, vol. 3A in The New American Commentary [NAC] (Nashville: Broadman & Holman, 2000), 256-59.

3.  Kenneth A. Mathews, Genesis 11:27—50:26, vol. 1B in NAC (2005), 717-22.

4.  Walter G. Clippinger, “Friend, Friendship” in The International Standard Bible Encyclopedia, gen. ed. James Orr, vol. 2 (Grand Rapids: Eerdmans, 1949), 1146.

5.  Gary A. Lee, “Friend” in The International Standard Bible Encyclopedia, gen. ed. Geoffrey W. Bromiley, vol. 2 (Grand Rapids: Eerdmans, 1982), 362.

6.  Robert D. Bergen, 1,2 Samuel, vol. 7 in NAC (1996), 199.

7.  W. J. Deane, Ecclesiastes, vol. 21 in The Pulpit Commentary (New York: Funk & Wagnalls, n.d.), 89.

8.  Duane A. Garrett, Proverbs, Ecclesiastes, Song of Songs, vol. 14 in NAC (Broadman Press, 1993), 308.

The Old Testament Concept of Love

By Wayne Hollaway

Wayne Hollaway is pastor, First Baptist Church, Pine Mountain, GA.

E THINK WE KNOW WHAT LOVE IS,” remarked an older Christian man to several younger friends.  Smiling to himself, he continued, “And that’s why we have such a difficult time understanding the Bible!”

In the spirit of that observation we must face two important problems that appear when we try to grasp what the Old Testament teaches about love.  First, we must admit that we hold preconceived notions about the concept.  We are tempted to impose those notions on our studies of God’s Word.  Even our most honest attempts to look objectively at “love” are colored by our own experiences.  Before we even approach the Old Testament, we think we know all about love.  However, we must refuse to limit the Scriptures in this way.

Secondly, we create a problem for ourselves by expecting that the ancient Hebrews taught “love” only as a concept—a theory—apart from deeds.  We are inclined to regard love as a feeling or an abstract idea.  The Old Testament, on the other hand, is governed by the view that love is an attitude shown by action.  If we are to understand its teachings, we must adopt a perspective toward love that joins word and deed.

The Proverbs constantly urge people to do loving deeds to others.  Hebrew wisdom literature is filled with imperatives.  This article examines some weighty Hebrew terms that usually are translated “love,” and attempts to illustrate how they are used in familiar Old Testament stories.

Let love and faithfulness never leave you, bind them around your neck, write them on the tablet of your heart (Prov. 3:3, NIV).

This first word meaning “love,” chesed [KESS-id], is the great term for God’s mercy and loyalty, which grows stronger in tough times.  Here it is used for a person-to-person concern.  This challenges us!  Our finest mercies waver even under life’s best conditions, but the Proverbs urge us to keep seeking this love (Prov. 21:21).  It is paired properly with “faithfulness” in Proverbs 3:3, and thus the two virtues are joined often in the Scriptures.

Concrete examples of these two virtues in action may be examined by reading of Abraham’s servant speaking to Laban (Gen. 24:49), the Jacob—Joseph deathbed encounter (Gen. 47:29), and Rahab’s conversation with the spies of Israel (Josh. 2:12-14).  The word pair is associated with oath-taking in the Old Testament in the “grace and truth” description of Jesus (John 1:14).¹

Chesed is such a rich concept that it has been translated with a staggering variety of English words.  All of them described a wide range of loving deeds—goodness, kindness, mercy, affection, piety, and fidelity.  This entire realm of virtuous actions is illustrated in such passages as Proverbs 3:27-30, where examples of neighborly love abound.  Readiness to serve others (vv. 27-28), harmlessness (v. 29), and peaceableness (v. 30) inspire our best behavior toward our neighbors.²  Broad, indeed, is the reach of this type of love!

Hatred stirs up dissension, but love covers over all wrongs (Prov. 10:12, NIV).

The root word for “love” found here, ‘ahav [ah-HAHV], is common in Wisdom Literature and later portions of the Old Testament.  It is best understood as standing over against hate, for it pardons, conceals, and excuses the sin of the neighbor.  “Covering” does not mean cloaking the iniquity, rather this love overcomes the effects of wrong through deeds of reconciliation.  This kind of forgiveness is reflected in 1 Peter 4:8.

While ‘ahav in Scriptures may refer to self-love, romantic love, God’s love for people, or even personified sexual desire, it is applied most widely to the arena of person-to-person relationships.  Compare another related proverb that also illustrates the word.

He who covers over an offense promotes love, but whoever repeats the matter separates close friends (Prov. 17:9, NIV).

The Bible never encourages dishonesty about sin.  Sin is to be confessed and forsaken.  However, if another person has wronged you, the Proverbs teach that the loving thing to do is exercise prudent silence.  Only quietness will help the offense and its resulting division to pass into forgetfulness.

A man’s wisdom gives him patience; it is to his glory to overlook an offense (Prov. 19:11, NIV).

Covering over, overlooking, and forgiving the transgression of someone else is a loving deed.  This verb form indicates a “passing over.”  It calls to mind the great theme of the Exodus and God’s mercy to the enslaved Israelites.

If you have respect for your own motives and aims, and have love for the neighbor who has hurt you, you will discover God’s strength to wait quietly for healing in the relationship.  If you do not mention the wrongs done by another, you may be certain that your opponent will not be the first to bring them up!  Contention will die.

What if neither party behaves lovingly?  Nasty relations may continue, or in some cases swell into increasingly unpleasant levels of hostility.

An angry man stirs up dissension and a hot-tempered one commits many sins (Prov. 29:22, NIV).

This is the opposite of love’s requirement.  Ventilated anger rarely shows love or fosters compassion.  Thankfully, however, another option is open to one who is treated wrongly.  The key is in managing anger before something worse breaks out.  Here is wise advice:

A hot-tempered man stirs up dissension, but a patient man calms a quarrel (Prov. 15:18, NIV).

What succeeds in ending an argument more quickly than silence?  Quietness is the remedy that pacifies the heat of human anger.

Jealousy is a negative attitude to us, but the term accurately translates qin’ah [kin-AH], one aspect of love described in this proverb:

Anger is cruel and fury overwhelming, but who can stand before jealousy? (Prov. 27:4, NIV).

Here is the possessive side of love.  It does one step beyond even the destructive floodwaters of danger.  While rage cannot be sustained for a prolonged period of time, jealousy is able to “reckon calmly.”³  It lasts and lasts.  We can hear it in the voice of the lover (Song of Sol. 8:6), identify it in the envy of Joseph’s brothers (Gen. 37:11), and we may be even a bit shocked to learn that the Lord God is jealous of our affections as the Ten Commandments are given to Moses (Ex. 20:5).

Zeal, envy, and jealousy may become dangerous, but each one is an expression of love.  When Shechem desired Dinah 9Gen. 34:8), he expressed our world’s most common view of love.  Chashaq [khah-SHACK] means “to cling to or to join.”  Our hymn “Blest Be the Tie That Binds” is based on this idea.  No wonder the Old Testament applies this “bonding” image to God’s covenant faithfulness and love for Israel (Deut. 7:7; 10:15)!  God has acted in love, demonstrating His care.  We respond to God in the same way (Ps. 91:14).

Having compassion and showing mercy is further extended by the term chamal [khad-MAL], which means “to spare, commiserate, or pity.”  Merciful conquerors had this capacity, but it was regarded as dangerous in the wrong context (Deut. 13:8).  Pharaoh’s daughter felt and acted out this empathy when the baby Moses was discovered (Ex. 2:6).  In the scathing prophecy of Malachi, God’s best word was this one, a word of pity (Mal. 3:17).

A righteous man cares for the needs of his animal, but he kindest acts of the wicked are cruel (Prov. 12:10, NIV).

For the Hebrew people a person’s kind actions (or the lack of them) gave away the condition of the heart.  Racham [rah-KAM] connotes kindness and compassion.  Its root meanings include ideas of favor, mercy, and softness.  Used for nurture and tenderness, the word even refers to the womb.⁴  The Lord is said to be full of this kindness (Ps. 103:8; 119:77).

The Hebrew language contained a wealth of highly descriptive terms for love during Old Testament times.  We shall do well, indeed, if we learn to practice love as these ancient Scriptures teach it—an attitude shown by action.                                         Bi

1.  Katharine Doob Sakenfeld, Faithfulness in Action: Loyalty in Biblical Perspective, Philadelphia: Fortress Press, 1985), p. 134.

2.  Franz Delitzsch, Biblical Commentary on the Proverbs of Solomon, trans. M. G. Easton, 2 vols. (Grand Rapids: Eerdmans, 1950), 1:98-101.

3.  Ibid., 2:200.

4.  Al Novak, Hebrew Honey: A Thesaurus of Words Found in the Bible (New York: Vantage Press, Inc., 1965), p. 43.

SOURCE: Biblical Illustrator; LifeWay Christian Resources of the Southern Baptist Convention; Nashville, TN 37234; Summer 1989.

Where In The Bible Is The Answer To This Week’s Trivia Question Found?  (05/26/13)  Of which animal were the kings of Israel told not to have many?  Answer next week: 

The answer to last week’s trivia question:  (05/19/13) Which animal is associated with the first four of the seven seals and what was their colors? Answer: Heber or Sisera; Judges 4:21. Horse; Rev. 6:2-white,4-red,5-black,8-pale.