Proverbs 27:14
If one blesses his neighbor with a loud voice early in the morning, it will be counted to him as a curse.
If one blesses
The Hebrew word for "blesses" is "בָּרַךְ" (barak), which means to kneel, to bless, or to praise. In the context of this verse, it suggests an outward expression of goodwill or favor. However, the intention behind the blessing is crucial. The act of blessing is a sacred one, often associated with invoking divine favor. In the biblical context, blessings were significant and carried weight, often reflecting the heart's true intentions.

his neighbor
The term "neighbor" in Hebrew is "רֵעַ" (rea), which can mean friend, companion, or fellow. In ancient Israelite society, the concept of a neighbor extended beyond mere proximity; it encompassed a sense of community and mutual responsibility. The neighborly relationship was one of trust and respect, and actions towards a neighbor were expected to reflect love and consideration, as seen in the broader biblical command to "love your neighbor as yourself" (Leviticus 19:18).

with a loud voice
The phrase "with a loud voice" suggests an action that is public and attention-seeking. The Hebrew word for "loud" is "גָּדוֹל" (gadol), meaning great or large. This implies that the blessing is not a quiet, sincere gesture but rather a boisterous display. In the cultural context, such an action could be seen as insincere or self-serving, as it draws attention to the one giving the blessing rather than the one receiving it.

early in the morning
The phrase "early in the morning" indicates a time when people are typically not prepared for loud disturbances. The Hebrew word "שָׁכַם" (shakam) means to rise early or to do something diligently. In ancient times, the morning was a time for quiet reflection and preparation for the day ahead. A loud blessing at this time could be perceived as intrusive or inconsiderate, disrupting the peace and tranquility of the morning.

it will be counted to him as a curse
The word "counted" in Hebrew is "חָשַׁב" (chashab), meaning to think, plan, or reckon. This suggests that the action, though intended as a blessing, is perceived negatively. The term "curse" is "קְלָלָה" (qelalah), which means a curse or vilification. In the biblical context, a curse is the opposite of a blessing, often invoking misfortune or divine disfavor. The verse highlights the importance of intention and perception in our interactions with others. A well-intentioned act can be misconstrued if not done with sensitivity and respect for the recipient's circumstances.

Persons / Places / Events
1. The Neighbor
Represents any person with whom one has a relationship, emphasizing the importance of social interactions and community living.

2. The Blesser
The individual who offers a blessing, highlighting the intention behind actions and words.

3. The Morning
A time of day symbolizing new beginnings, but also a time when people may not be ready for loud interactions.

4. The Curse
The unintended negative consequence of what was meant to be a positive action, illustrating the importance of timing and sensitivity.
Teaching Points
The Importance of Timing
Just as there is a time for everything, our actions and words must be appropriately timed to be effective and well-received.

Sensitivity to Others
We must be considerate of others' circumstances and states of mind, ensuring our actions are beneficial rather than burdensome.

Sincerity in Actions
Our intentions should be genuine, not for show or self-promotion, as insincerity can lead to misunderstanding and resentment.

The Power of Words
Words have the power to build up or tear down; we must use them wisely and with discernment.

Awareness of Cultural and Social Norms
Understanding and respecting cultural and social norms can prevent our well-meaning actions from being misinterpreted.
Bible Study Questions
1. How can we discern the right timing for offering encouragement or blessings to others?

2. In what ways can our good intentions be misinterpreted, and how can we prevent this?

3. How does understanding the cultural and social context of our actions help in effective communication?

4. What are some practical ways to ensure our words are a true blessing to others?

5. How can we apply the principle of sincerity in our daily interactions, especially in a world that often values appearances over authenticity?
Connections to Other Scriptures
Ecclesiastes 3:1-8
This passage speaks to the importance of timing in all things, reinforcing the idea that even good actions can have negative effects if done at the wrong time.

Matthew 6:5-6
Jesus teaches about the sincerity of prayer and actions, warning against doing things for show, which connects to the idea of the loud blessing being perceived as insincere or disruptive.

James 3:9-10
Discusses the power of the tongue to bless and curse, emphasizing the need for wisdom in speech, which relates to the potential for a blessing to be perceived as a curse.
Insincerity in FriendshipE. Johnson Proverbs 27:14
The Curse of Ostentatious FlatteryHomilistProverbs 27:14
The Praise of ManW. Clarkson Proverbs 27:2, 21
Four Services of FriendshipW. Clarkson Proverbs 27:5, 6, 9, 10, 17, 19
People
Abaddon, Solomon
Places
Jerusalem
Topics
Account, Blesses, Blesseth, Blessing, Counted, Curse, Cursing, Early, Friend, Getting, Gives, Loud, Loudly, Morning, Neighbor, Reckoned, Rising, Saluting, Voice
Dictionary of Bible Themes
Proverbs 27:13

     5233   borrowing
     5274   credit
     5444   pledges

Library
To-Morrow
A sermon (No. 94) delivered on Sabbath morning, August 25, 1856, by C. H. Spurgeon at Maberley Chapel, Kingsland, on behalf of the Metropolitan Benefit Societies' Asylum, Ball's Pond Road, Islington. "Boast not thyself of to-morrow; for thou knowest not what a day may bring forth."--Proverbs 27:1. God's most holy Word was principally written to inform us of the way to heaven, and to guide us in our path through this world to the realms of eternal life and light. But as if to teach us that God is
C.H. Spurgeon—Sermons on Proverbs

Cheer for Despondency
A sermon (No. 3183) published on Thursday, February 3, 1910, delivered by C. H. Spurgeon at the Metropolitan Tabernacle, Newington. "Thou knowest not what a day may bring forth."--Proverbs 27:1. What a great mercy it is that we do not know "what a day may bring forth"! We are often thankful for knowledge, but in this case we may be particularly grateful for ignorance. It is the glory of God, we are told, to conceal a thing, and it most certainly is for the happiness of mankind that he should conceal
C.H. Spurgeon—Sermons on Proverbs

The Best Friend
A Sermon (No. 2627) intended for reading on Lord's Day, June 18th, 1899, delivered by C. H. Spurgeon at the Metropolitan Tabernacle, Newington. on Thursday evening, February 23rd, 1882. "Thine own friend, and thy father's friend, forsake not."--Proverbs 27:10. True friends are very scarce. We have a great many acquaintances and sometimes we call them friends, and so misuse the noble word "friendship." Peradventure in some after-day of adversity when these so-called friends have looked out for their
C.H. Spurgeon—Sermons on Proverbs

The Honored Servant
A Sermon (No. 2643) Intended for Reading on Lord's Day, October 8th 1899, delivered by C. H. Spurgeon at the Metropolitan Tabernacle, Newington on Thursday Evening, June 22nd, 1882. "Whoso keepeth the fig tree shall eat the fruit thereof: so he that waiteth on his master shall be honored."--Proverbs 27:18. In Solomon's day every man sat under his own vine and fig tree, and there was peace throughout the whole country. Then, God's law about dividing out the land among the people so that every man
C.H. Spurgeon—Sermons on Proverbs

The Way to Honor
A Sermon (No. 1118) delivered by C. H. Spurgeon at the Metropolitan Tabernacle, Newington. "Whoso keepeth the fig tree shall eat the fruit thereof: so he that waiteth on his master shall be honored."--Proverbs 27:18. If a man in Palestine carefully watched his fig tree and kept it in proper condition, he was sure to be abundantly rewarded in due season, for it would yield him a large quantity of fruit of which he would enjoy the luscious taste. So according to Solomon, good servants obtained honor
C.H. Spurgeon—Sermons on Proverbs

Spiritual Appetite
A Sermon (No. 1227) delivered on Lord's Day Morning by C. H. Spurgeon, April 4th, 1875, at the Metropolitan Tabernacle, Newington. "The full soul loatheth an honeycomb; but to the hungry soul every bitter thing is sweet."--Proverbs 27:7. It is a great blessing when food and appetite meet together. Some have appetite and no meat, they need our pity; others have meat but no appetite, they may not perhaps win our pity but they certainly require it. We have heard of a gentleman who was accustomed to
C.H. Spurgeon—Sermons on Proverbs

The Wandering Bird
A Sermon (No. 3453) published on Thursday, April 8th, 1915, delivered by C.H. Spurgeon at the Metropolitan Tabernacle, Newington. "As a bird that wandereth from her nest, so is a man that wandereth from his place."--Proverbs 27:8. Solomon spoke from observation. He had seen certain persons of a vagrant kind, and he perceived that they seldom or never prospered. Moreover, he spoke from inspiration as well as from observation, hence the sagacity of the philosopher is in this case supported by the austerity
C.H. Spurgeon—Sermons on Proverbs

To-Morrow
GOD'S MOST holy Word was principally written to inform us of the way to heaven, and to guide us in our path through this world, to the realms of eternal life and light. But as if to teach us that God is not careless concerning our doings in the present scene, and that our benevolent Father is not inattentive to our happiness even in this state, he has furnished us with some excellent and wise maxims, which we may put in practice, not only in spiritual matters, but in temporal affairs also. I have
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

Epistle xxvii. To Anastasius, Bishop.
To Anastasius, Bishop. Gregory to Anastasius, Bishop of Antioch. I have received through the hands of our common son the deacon Sabinianus the longed for letter of your most sweet Holiness, in which the words have flowed not from your tongue but from your soul. And it is not surprising that one speaks well who lives perfectly. And, since you have learnt, through the Spirit teaching you in the school of the heart, the precepts of life--to despise all earthly things and to speed to the heavenly country,--in
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Second Sunday Before Lent
Text: Second Corinthians 11, 19-33; 12, 1-9. 19 For ye bear with the foolish gladly, being wise yourselves. 20 For ye bear with a man, if he bringeth you into bondage, if he devoureth you, if he taketh you captive, if he exalteth himself, if he smiteth you on the face. 21 I speak by way of disparagement, as though we had been weak. Yet whereinsoever any is bold (I speak in foolishness), I am bold also. 22 Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am
Martin Luther—Epistle Sermons, Vol. II

Of Suffering which must be Accepted as from God --Its Fruits.
Be content with all the suffering that God may lay upon you. If you will love Him purely, you will be as willing to follow Him to Calvary as to Tabor. He must be loved as much on Calvary as on Tabor, since it is there that He makes the greatest manifestation of His love. Do not act, then, like those people who give themselves at one time, and take themselves back at another. They give themselves to be caressed, and take themselves back when they are crucified; or else they seek for consolation in
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

How those who Fear Scourges and those who Contemn them are to be Admonished.
(Admonition 14.) Differently to be admonished are those who fear scourges, and on that account live innocently, and those who have grown so hard in wickedness as not to be corrected even by scourges. For those who fear scourges are to be told by no means to desire temporal goods as being of great account, seeing that bad men also have them, and by no means to shun present evils as intolerable, seeing they are not ignorant how for the most part good men also are touched by them. They are to be admonished
Leo the Great—Writings of Leo the Great

The Call of Matthew.
(at or Near Capernaum.) ^A Matt. IX. 9; ^B Mark II. 13, 14; ^C Luke V. 27, 28. ^c 27 And after these thingsa [after the healing of the paralytic] he went forth, ^a again by the seaside [i. e., he left Capernaum, and sought the shore of the sea, which formed a convenient auditorium for him, and which was hence a favorite scene for his teaching]; and all the multitude resorted unto him, and he taught them. 14 And as he ^a Jesus passed by from thence, he saw ^c and beheld ^a a man, ^c a publican, named
J. W. McGarvey—The Four-Fold Gospel

The Poor in Spirit are Enriched with a Kingdom
Theirs is the kingdom of heaven. Matthew 5:3 Here is high preferment for the saints. They shall be advanced to a kingdom. There are some who, aspiring after earthly greatness, talk of a temporal reign here, but then God's church on earth would not be militant but triumphant. But sure it is the saints shall reign in a glorious manner: Theirs is the Kingdom of Heaven.' A kingdom is held the acme and top of all worldly felicity, and this honour have all the saints'; so says our Saviour, Theirs is the
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

An Essay on the Mosaic Account of the Creation and Fall of Man
THERE are not a few difficulties in the account, which Moses has given of the creation of the world, and of the formation, and temptation, and fall of our first parents. Some by the six days of the creation have understood as many years. Whilst others have thought the creation of the world instantaneous: and that the number of days mentioned by Moses is only intended to assist our conception, who are best able to think of things in order of succession. No one part of this account is fuller of difficulties,
Nathaniel Lardner—An Essay on the Mosaic Account of the Creation and Fall of Man

Second Sunday after Easter
Text: First Peter 2, 20-25. 20 For what glory is it, if, when ye sin, and are buffeted for it, ye shall take it patiently? but if, when ye do well, and suffer for it, ye shall take it patiently, this is acceptable with God. 21 For hereunto were ye called: because Christ also suffered for you, leaving you an example, that ye should follow his steps: 22 who did no sin, neither was guile found in his mouth: 23 who, when he was reviled, reviled not again; when he suffered, threatened not; but committed
Martin Luther—Epistle Sermons, Vol. II

The Sixth Commandment
Thou shalt not kill.' Exod 20: 13. In this commandment is a sin forbidden, which is murder, Thou shalt not kill,' and a duty implied, which is, to preserve our own life, and the life of others. The sin forbidden is murder: Thou shalt not kill.' Here two things are to be understood, the not injuring another, nor ourselves. I. The not injuring another. [1] We must not injure another in his name. A good name is a precious balsam.' It is a great cruelty to murder a man in his name. We injure others in
Thomas Watson—The Ten Commandments

Proverbs
Many specimens of the so-called Wisdom Literature are preserved for us in the book of Proverbs, for its contents are by no means confined to what we call proverbs. The first nine chapters constitute a continuous discourse, almost in the manner of a sermon; and of the last two chapters, ch. xxx. is largely made up of enigmas, and xxxi. is in part a description of the good housewife. All, however, are rightly subsumed under the idea of wisdom, which to the Hebrew had always moral relations. The Hebrew
John Edgar McFadyen—Introduction to the Old Testament

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