Open rebuke is better than secret love.
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EXPOSITORY (ENGLISH BIBLE)Secret love—i.e., that never discloses itself in acts of kindness, not even in “open rebuke” when such is needed.Proverbs 27:5-6. Open rebuke is better than secret love — “He that takes an ingenuous liberty to tell others of their faults, and rebukes them freely, when need requires, to their face, is a better friend, a more valuable, though, perhaps, he may please less, than he who hath more of the passion of love in his heart, but makes it not known by such good effects. The parable, says Lord Bacon, reprehends the soft nature of such friends as will not use the privilege which friendship gives them, in admonishing their friends with freedom and confidence, as well of their errors as of their danger.” See Dodd. Faithful are the wounds — The sharpest reproofs; of a friend — They proceed from an upright, loving, and faithful heart, and really promote the good of the person reproved; but the kisses — All the fair speeches and outward professions of friendship; of an enemy are deceitful — Hebrew, נעתרות, are to be deprecated, are perfidious and pernicious, and therefore are such things as one may properly pray to God to be delivered from.Open rebuke, Heb. which is manifested or discovered, either,
1. Publicly and before others, when it is needful; in which case, though it put a man to some shame, yet it doth him good. Or,
2. Privately, and to the offender’s time, a plain and downright reproof.
Better; more desirable and beneficial.
Secret love; which lies hid in the heart, and doth not show itself by friendly actions, and particularly by free and faithful reproof, which is a principal end and benefit of friendship. Matthew 18:15; but it signifies reproof given faithfully and plainly, with openness of heart, and without mincing the matter, and palliating the offence; but speaking out freely, and faithfully laying before a person the evil of his sin, in all the circumstances of it, as the Apostle Paul did to Peter, when he withstood him to the face, because he was to be blamed, Galatians 2:11. Now such kind of reproof is better than such love to a person as will not suffer him to tell him of his faults, for fear of grieving him, or losing his friendship; or than such love as does not show itself in deeds, and particularly in faithful reproofs; for so to act is to hate a person, and suffer sin to be upon him, Leviticus 19:17. Open rebuke is better than secret love.
EXEGETICAL (ORIGINAL LANGUAGES)5. secret] Better, with R.V., that is hidden; i.e. that does not manifest itself in rebuke, when it is needed.
Maurer quotes aptly from Seneca, Ep. 25, and Plautus Trinum. Acts 1. Sc. ii., 57; and also from Cicero, Lœl. 25:—“Ut igitur et monere et moneri proprium est veræ amicitiæ, et alteram libere facere, non aspere, alterum patienter accipere, non repugnanter; sic habendum est, nullam in amicitiis pestem esse majorem, quam adulationem, blanditiam, assentationem.”Verse 5. - Open rebuke is better than secret love. Love that is hidden and never discloses itself in acts of self-denial or generosity, especially that which from fear of offending does not rebuke a friend, nor speak the truth in love (Ephesians 4:15), when there is good reason for such openness - such disguised love is worse, more objectionable, less beneficial, than the plain speaking which bravely censures a fault, and dares to correct what is wrong by well-timed blame. To hold back blame, it has been said, is to hold back love. "I love not my friend," wrote Seneca ('Ep.,' 25), "if I do not offend him." Plautus, 'Trinum.,' 1:2, 57 -
"Sed tu ex amicis certis mi es certissimus.
Si quid scis me fecisse inscite aut improbe,
Si id non me accusas, tu ipse objurgandus." Publ. Syr., 'Sent.,' 16, "Amici vitia si feras, facis tua," which Erasmus expounds by adding, "If you take no notice of your friend's faults, they will be imputed to you." Cicero ('De Amicit.,' 24, 25) has some sensible remarks on this subject: "When a man's ears are shut against the truth, so that he cannot hear the truth from a friend, the welfare of such a one is hopeless. Shrewd is the observation of Cato, that some are better served by bitter enemies than by friends who seem to be agreeable; for the former often speak the truth, the latter never.... As therefore both to give and receive advice is the characteristic of true friendship, and that the one should act with freedom, but not harshly, and that the other should accept remonstrance patiently and without resistance, so it should be considered that there is no deadlier bane to friendship than adulation, fawning, and flattery."
And he that rolleth up a stone, upon himself it rolleth back.
The thought that destruction prepared for others recoils upon its contriver, has found its expression everywhere among men in divers forms of proverbial sayings; in the form which it here receives, 27a has its oldest original in Psalm 7:16, whence it is repeated here and in Ecclesiastes 10:8, and Sir. 27:26. Regarding כּרה, vid., at Proverbs 16:27. בּהּ here has the sense of in eam ipsam; expressed in French, the proverb is: celui qui creuse la fosse, y tombera; in Italian: chi cava la fossa, cader in essa. The second line of this proverb accords with Psalm 7:17 (vid., Hupfeld and Riehm on this passage). It is natural to think of the rolling as a rolling upwards; cf. Sir. 27:25, ὁ βάλλων λίθον εἰς ὕψος ἐπὶ κεφαλὴν αὐτοῦ βάλλει, i.e., throws it on his own head. וגלל אבן is to be syntactically judged of like Proverbs 18:13.
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