Proverbs 27:16
restraining her is like holding back the wind or grasping oil with one's right hand.
restraining her
The phrase "restraining her" refers to the challenge of controlling a contentious or quarrelsome person, often symbolized as a woman in the context of Proverbs. The Hebrew root word for "restraining" is "עָצַר" (atsar), which means to hold back or confine. In ancient times, the role of women was often seen through the lens of family and household harmony. The imagery here suggests the futility and difficulty of trying to control someone who is inherently contentious, emphasizing the importance of wisdom and discernment in relationships.

is like restraining the wind
The comparison to "restraining the wind" uses a powerful natural metaphor. The Hebrew word for "wind" is "רוּחַ" (ruach), which can also mean spirit or breath. Wind, in its essence, is uncontrollable and unpredictable, much like the spirit of a quarrelsome person. This imagery would resonate with an ancient audience familiar with the capricious nature of the wind, highlighting the impossibility of the task. It serves as a reminder of the limits of human control and the need for divine wisdom in dealing with difficult situations.

or grasping oil
The act of "grasping oil" further illustrates the futility of the endeavor. Oil, in Hebrew "שֶׁמֶן" (shemen), is a substance that is slippery and difficult to hold onto. In the ancient Near East, oil was a valuable commodity used for anointing, cooking, and lighting lamps. The imagery of trying to hold onto oil with one's hand underscores the idea of an elusive and unmanageable situation. It suggests that some challenges in life require a different approach, one that may involve letting go rather than trying to control.

with one's right hand
The "right hand" in biblical terms often symbolizes strength, power, and authority. The Hebrew word for "right hand" is "יָמִין" (yamin). In the cultural context of the Bible, the right hand was considered the hand of skill and favor. The mention of the right hand here emphasizes the irony and frustration of the situation; even with one's strongest effort or best resources, the task remains impossible. This serves as a humbling reminder of human limitations and the need to rely on God's wisdom and guidance in dealing with life's challenges.

Persons / Places / Events
1. Solomon
Traditionally considered the author of Proverbs, Solomon was the son of King David and known for his wisdom. His insights into human behavior and relationships are reflected in this verse.

2. The Quarrelsome Woman
This verse metaphorically refers to a contentious or quarrelsome woman, a recurring theme in Proverbs, symbolizing difficult interpersonal relationships.

3. Ancient Israel
The cultural and historical context of ancient Israel, where family and community dynamics were central, provides the backdrop for understanding the relational wisdom in Proverbs.
Teaching Points
The Futility of Control
Attempting to control or change a quarrelsome person is as futile as trying to restrain the wind or grasp oil. This teaches us to recognize the limits of our influence over others.

The Importance of Peaceful Relationships
The verse highlights the value of cultivating peaceful and harmonious relationships, encouraging us to seek wisdom in our interactions.

Wisdom in Choosing Companions
Proverbs often advises on the importance of choosing companions wisely. This verse serves as a reminder to surround ourselves with those who promote peace and understanding.

Self-Reflection and Personal Growth
While the verse speaks of a quarrelsome woman, it invites all believers to reflect on their own behavior and strive to be peacemakers in their relationships.

Trusting God with Difficult Relationships
When faced with challenging relationships, we are reminded to trust God for wisdom and guidance, rather than relying solely on our efforts to change others.
Bible Study Questions
1. How does the imagery of restraining the wind or grasping oil help us understand the challenges of dealing with a quarrelsome person?

2. In what ways can we apply the wisdom of Proverbs 27:16 to our own relationships, particularly when dealing with difficult individuals?

3. How do other scriptures, such as James 3:16-18, enhance our understanding of the consequences of contentious behavior?

4. What practical steps can we take to foster peace and harmony in our relationships, as encouraged by Ephesians 4:2-3?

5. Reflect on a time when you tried to change someone else's behavior. What did you learn from that experience, and how can Proverbs 27:16 guide your future interactions?
Connections to Other Scriptures
Proverbs 21:9 and 21:19
These verses also discuss the challenges of living with a contentious person, emphasizing the peace found in solitude over strife-filled companionship.

James 3:16-18
This passage contrasts the chaos of envy and selfish ambition with the peace and righteousness of wisdom from above, paralleling the disruptive nature of contentiousness.

Ephesians 4:2-3
Encourages believers to live with humility, gentleness, and patience, striving for unity and peace, which contrasts with the divisiveness described in Proverbs 27:16.
The Praise of ManW. Clarkson Proverbs 27:2, 21
Four Services of FriendshipW. Clarkson Proverbs 27:5, 6, 9, 10, 17, 19
The Quarrelsome WifeE. Johnson Proverbs 27:15, 16
People
Abaddon, Solomon
Places
Jerusalem
Topics
Betrayeth, Bewrayeth, Calleth, Encountereth, Faith, Friend, Grasp, Grasping, Grasps, Hidden, Hide, Hideth, Hiding, Itself, Keeps, Oil, Ointment, Restrain, Restraineth, Restraining, Restrains, Secret, Wind
Dictionary of Bible Themes
Proverbs 27:15-16

     4860   wind
     5924   quarrelsomeness

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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