Bible Commentaries
Proverbios 27

Versículos 1-27

AQUÍ EL ASUNTO se cambia por completo. Ya no se encuentra la oposición externa del enemigo, pero los peligros que ahora se consideran son los que surgen del estado de nuestros propios corazones. Esta tercera sección, por lo tanto, es la del santuario, aunque el lenguaje aquí puede encubrir esto un poco; sin embargo, es el estado interior del alma con su debido refugio en la presencia de Dios lo que aquí se indica. Esta es claramente la sección de Levítico, donde la santidad de la presencia de Dios conduce a un juicio propio honesto y real y al regocijo en lo que es bueno.

" No te jactes del mañana, porque no sabes lo que traerá el día " .

¡Cuán común es este espíritu de procrastinación! Descuidamos muy fácilmente lo que debería hacerse ahora, asegurándonos a nosotros mismos (oa los demás) que lo haremos sin falta en el futuro. Pero el mañana viene y se va, y todavía está deshecho. Se necesita la energía honesta de la fe para golpear bruscamente esta indolencia relajada, para ponernos de pie; haber hecho ahora lo que debería hacerse. Solo el presente es nuestro: el futuro del que no sabemos nada: actuemos mientras tengamos tiempo.

Ciertamente sabemos que esto es de suma importancia con respecto a la salvación del alma. El niño lo pospone: de joven lo pospone: en la mediana edad lo mismo: en la vejez se endurece más allá de toda preocupación, en gran número de casos. Pero si descuidamos sólo un día, ¿cómo podemos saber qué puede suceder que haga que nuestro caso sea desesperado? ¿Qué pasa con la venida del Señor? o muerte; ¿O la posibilidad de una enfermedad incurable que podría dejar a la mente incapaz de tomar tales decisiones? Este es entonces un caso en el que uno debe tomarse a sí mismo firmemente en la mano, y al menos gobernar en el santuario de su propio corazón.

"Que te alabe otro, y no tu propia boca; un extraño, y no tus propios labios " .

Este versículo tiene una estrecha conexión con el primero, y ambos tratan el tema del dominio propio del hombre. Estos dos versículos forman la primera sección del capítulo y pueden caracterizarse como integridad o sencillez de corazón. Un solo corazón no se exalta a sí mismo, sino al Señor. Incluso los incrédulos groseros desprecian a los fanfarrones. No confiemos en nosotros mismos para hablar de nuestros propios logros: ciertamente no son más de lo que deberíamos haber hecho.

Si vale la pena anunciarlos, normalmente habrá alguien más que lo haga; pero en cualquier caso, el creyente debe vivir bajo la mirada de Dios, no como responsable ante los hombres. Si la mecha carbonizada de la lámpara no se recorta, su luz que alguna vez fue brillante se volverá tenue y humeante.

Pero la segunda sección (versículos 3 al 6) habla de conflicto y ayuda.

"Pesada es la piedra y pesada la arena, pero la ira del necio es más pesada que ambos".

El hijo de Dios debe esperar tal oposición, pero no puede dejar de pesar sobre él, como lo hizo la opresión de Egipto sobre Israel. Note que aquí es el efecto de la ira de un necio sobre otros lo que se considera. Por medio de esto, el creyente puede descubrir cuál es su verdadero estado interior. La persecución sacará a relucir lo que realmente hay en nosotros. Como la piedra o la arena, ¿es demasiado pesado para soportarlo? ¿O encontramos la fuerza de Dios suficiente para permitirnos soportarlo?

Pero el versículo 4 va un poco más allá:

"La ira es cruel, y la ira es atroz; pero, ¿quién podrá enfrentarse a la envidia?"

Se admite plenamente que la ira es cruel. y la ira escandalosa, aunque esto no da excusa para vengarse con el mismo espíritu: en tal caso deberíamos rebajarnos al mismo nivel pecaminoso. Deberíamos poder enfrentarnos a esto. Pero, ¿quién no sabe que la envidia es un agravante mayor? ¿Quién puede pararse ante ella? ¿Quién puede contenerse en un momento así de la impaciencia y la indignación moralista? Pero observemos que no se dice que nadie puede estar de pie, sino que se plantea como una pregunta.

Ciertamente, uno que está en verdadera comunión con el Señor no será atrapado por este sutil ataque del enemigo; pero la mera confianza en la carne siempre será derrotada. La envidia asumirá innumerables formas de oposición. más tacaño que la ira y la ira, y tan persistente que fatiga a sus víctimas. Por lo tanto, solo la comunión constante con Dios nos protegerá.

"Mejor es la reprensión abierta que el amor secreto. Fieles son las heridas de un amigo, pero los besos de un enemigo son engañosos".

Cuando el mal está presente, la sabiduría buscará brindar la ayuda que se encuentre con el mal. El amor secreto puede hacer un guiño al mal, pero éste no es el verdadero amor de Dios: no ayuda a la parte culpable. Una reprimenda sincera con un espíritu de bondad, no de mera censura, es tanto honestidad como bondad. Puede herir hasta cierto punto, incluso cuando se hace de una manera humilde y amistosa, pero incluso el ofensor debe reconocer la fidelidad en esto, y si se lo toma en serio, sus heridas sanarán bien. Además, puede llevarlo a amar al reprensor sabio. Una vez más, este tipo de trabajo, para ser realizado correctamente, requiere un verdadero juicio propio y comunión con Dios.

La tercera sección del capítulo (versículos 7 al 12) es la de la santificación, y se verá que las influencias motivadoras son las más prominentes aquí.

"El alma llena aborrece el panal de miel, pero para el hambriento todo lo amargo es dulce " .

Naturalmente, esta es una observación tan evidente y elemental, que debería llevarnos a esperar un significado espiritual mucho más importante. Con reprobación, el apóstol Pablo les dice a los corintios: "Ahora estáis hartos, ahora sois ricos" ( 1 Corintios 4:8 ). Estaban hartos de ventajas terrenales, orgullo, autocomplacencia.

Es el mismo espíritu de Laodicea - "rico y enriquecido en bienes, y no tienen necesidad de nada" ( Apocalipsis 3:17 ). No hay anhelo del corazón por un Señor y Maestro ausente, sino una alimentación tal de la basura de este mundo que detesta el precioso y dulce ministerio del Espíritu de Dios. Pero, "Bienaventurados los que tienen hambre y sed de justicia, porque ellos serán saciados" ( Mateo 5:6 ).

Este es el verdadero carácter del Hijo de Dios en un mundo árido. Y cuando es así, "Él satisface el alma anhelante, Y llena de bondad el alma hambrienta" ( Salmo 107:9 ).

Además, "todo lo amargo es dulce". ¿No es cierto que cuando el alma tiene hambre y sed de Dios, incluso las amargas pruebas y experiencias del desierto se convierten en dulzura? Ciertamente maravillosos son los caminos de Dios. Los mismos juicios de Dios, amargos hasta el estómago, pero porque cumplen la verdad de la profecía, son dulces al gusto del hombre de Dios ( Apocalipsis 10:8 ).

"Como pájaro que se aleja de su nido, así es el hombre que se aleja de su lugar " .

El alma hambrienta no se apartará del lugar de Dios para él, porque tiene sed del Dios Viviente con una sencillez de corazón que no se desviará en pos de otros intereses. Pero los pies errantes siguen a un corazón errante. Si dependemos del razonamiento material, podemos pensar que los campos más lejanos se ven más verdes y, por lo tanto, siguiendo nuestros propios pensamientos, podemos desviarnos fácilmente como un pájaro de la verdad explícita de la Palabra de Dios, que coloca a todo creyente en el cuerpo de Cristo, como Le agrada. ¡Cuánto mejor es conocer Su mente y estar firmes donde Él nos ha puesto! Este es un verdadero "santuario de fuerza".

"El ungüento y el perfume alegran el corazón; y la dulzura del amigo es fruto de un buen consejo" (Nueva traducción).

Fuimos creados de tal manera que los olores fragantes tienen un efecto particularmente agradable en nosotros, y esto ciertamente tiene la intención de enseñarnos que el Creador mismo se deleita en lo que es espiritualmente fragante. El ungüento es claramente un símbolo de la adoración del corazón, como lo muestra la unción de los pies del Señor Jesús por María ( Juan 12:3 ).

Se le ordenó a Moisés que hiciera un ungüento con cantidades precisas de varios ingredientes. No debía ser derramado sobre la carne del hombre, ni debía ser imitado de ninguna manera ( Éxodo 30:22 ). Su uso era para la unción de los sacerdotes y los vasos del tabernáculo, esa esfera en la que se expresaba solo la adoración de Jehová.

This is followed by instructions as to the making of perfume, and this too was entirely for God: it was not to be imitated. God can neither share His glory with man, nor can He allow anything similar to worship to be accorded to any creature ( Éxodo 30:34). The spices whether in the ointment or the perfume speak of the many fragrances of the Person of Christ, delightful to the heart of God.

The oil added for the ointment speaks of the living operation of the Spirit of God. In our verse then, worship is the subject of the first part. Is this not followed by communion? " The sweetness of one ' s friend is the fruit of hearty counsel." Candid whole-hearted taking counsel together will have effects that are sweet. How deeply true in reference to communion with God, and true also where there is honest, hearty confidence among the saints of God.

"Thine own friend, and thy father's friend, forsake not; neither go into thy brother's house in the day of thy calamity: for better is a neighbor that is near than a brother far off."

True friendship does not change. Personal feelings will often ruin a friendship when such feelings are allowed to dominate. But let us not be guilty of forsaking a friend if he should leave, at least let us not cause a separation. How precious a character is constancy, fidelity, faithfulness! In this case, while a brother spoken of here is of course a natural relative, the "friend " speaks not of natural relationship, but of another relationship willingly assumed, and therefore applicable to spiritual fellowship.

Shall we dare to forsake saints whose fellowship God has given us, just because of personal feelings, irritations, jealousies? - or merely because we desire easier circumstances or more congenial fellowship? But unwavering stability will require proper self-judgment and exercise of soul: it is not natural nor mechanical.

Moreover, if calamity should befall us, wisdom does not look for comfort from a mere natural relative, "a brother far off. " we all know the tendency for families to draw apart, so that in time any proper understanding between brothers is lost. This painful fact is how strong a witness that merely natural relationships are not stable, nor lasting. "A neighbor that is near

" is better, - that is, of course, when one has the proper character of a neighbor. Compare Lucas 10:36. Certainly this is intended to teach us the nearer relationship of those who are born of God, whose comfort, help, encouragement is on a basis of faith and of true understanding; just as the Lord Jesus acknowledged no relationship but that of " these which hear the Word of God, and do it" ( Lucas 8:21). Of course, if a brother is also a "brother in the Lord, " this makes all the difference.

" My son,be wise, and make my heart glad, that I may answer him that reproacheth me. "

The child of God surely hears a higher voice than that of his natural parent in this admonition; and if, naturally, the conduct of the child reflects upon the parent, who feels it according to its character, how evidently so for the child of God and his Father in Glory! John could say, " I have no greater joy than to hear that my children walk in the truth " ( 3 Juan 1:4).

Paul urges Timothy, " Thou therefore my child, he strong in the grace that is in Christ Jesus " ( 2 Timoteo 2:1). If men dare to reproach God, as indeed they do, taking advantage of every failure of His children, to do so; how good if a wise, consistent walk on our part, is a clear answer to such charges!

"A prudent man foreseeth the evil, and hideth himself: but the simple pass on, and are punished. "

The wisdom of true sanctification is apparent here; but it is the Word of God that is able to make wise ( 2 Timoteo 3:16). It warns the sinner of impending judgment, and if he is wise he will take refuge in the blessed shelter of Divine grace, the atoning death of the Lord Jesus, the only shelter from the wrath of God against sin.

And as to the dangers of the Christian path, the snares of Satan, threats against personal faith and godliness, cunning attacks upon the truth of the Church of God, the child of God ought not to be ignorant, but by acquaintance with Scripture should foresee the grave dangers that threaten him and take refuge in the truth provided of God.

"The simple" here are those unaware because ignorant, and punishment is the result of this ignorance. For it is our fault if we neglect the Word of God, which would enlighten us. Ignorance is no excuse when God has given us His Word, and we have ignored it. Have we no heart to listen when our God and Father speaks? If so, we can only expect to reap the results of not listening.

Now verses 13 to 16 form the fourth section, dealing with testing in a strange and contentious world.

"Take his garment that is surety for a stranger, and take a pledge of him for a strange woman."

If we are deceived by a stranger, we must be prepared to bear the responsibility for being deceived. If one is willing to be surety for a stranger, then we are told here that we ought to be sure that he bears the consequences if the stranger proves unreliable. He who gives a letter of commendation must be held fully responsible for it.

The garment speaks of the character or reputation of the individual, and hence in commending another I must be prepared to involve my own reputation in so doing. And lest it should be thought we should be more lenient where a woman, the weaker vessel, is concerned, we are just as strongly warned as to "a strange woman." She may be as false and deceitful as any man and first appearances are never to be trusted. This is certainly no less true in spiritual matters than in temporal affairs.

"He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him."

To rise early in the morning in order to spend time quietly in prayer and communion with God, is of deepest blessing; but to disturb others by loud, unbecoming flattery of a friend will bring a curse. If, in verse 13, we are not to be deceived by strangers, in verse 14 it is not the business of the Christian to advertise his friends.

"A continual dropping in a very rainy day and a contentious woman are alike."

This has been considered to be a dropping through a leaking roof, which is not uncommon in a land of flat roofs if rain should be unusually heavy. Only those who have experienced it know how irritating and wearying this can be. But such is the character of an argumentative woman. She is out of her place, not displaying the godly qualities of submission and of a meek and quiet spirit. This kind of contention is to have no place in the assembly of God: it is of the world. Timothy is strongly warned against allowing any such spirit among the saints of God.

"Whosoever will restrain her restraineth the wind, and his right hand encountereth oil " (New Trans.).

It is no small matter to restrain one who is contentious: mere human power is not sufficient for it, but if we make use of the power of God, He can surely restrain even the wind. This is good work which can be done only by the living presence of the Spirit of God. The right hand is the hand of power and the encountering of oil is the proving of the power of the Spirit of God (the oil) in a living way through these severe testings of the wilderness path.

How much better is this, and how much more sound and real than the emotional excitement and entrancing experiences of ecstatic joy that many today avidly seek as though this were the filling of the Spirit of God! Let us not be deceived by this empty froth, but enjoy the sound, solid, blessed energy and liberty of the Spirit in practical living for God. When filled with the Spirit, Paul solemnly silenced the unholy contentions of Elymas the sorcerer ( Hechos 13:6); and Stephen, facing the contentious, angry Jewish council, bore most blessed witness to the glory of the Lord Jesus at the right hand of God ( Hechos 7:55).

The fifth section of our chapter is confined to verses 17 and 18, and speaks of recompenses, the reaping of what is sown.

" Iron sharpeneth iron; so a man sharpeneth the countenance of his friend. " Fellowship will always have results. Just as an iron file sharpens an iron cutting edge, so the interchange of thoughts between friends will sharpen the other in a way that will show in his countenance. It is true in mere natural knowledge: the more it is exercised, the more it will bring results. Let it be so then among Christians in regard to the knowledge of God and the truth of His Word.

True Christian fellowship in exchange of the truths we have learned from God will sharpen saints in keener, more sensitive joy in the Lord and usefulness in service to Him. If we desire results, we must practise what brings results.

"Whoso keepeth the fig tree shall eat the fruit thereof: so he that waiteth on his master shall be honored."

The fig tree speaks of the nation Israel; and a Jew whose love for the nation led him to seek the blessing of his nation, would himself be blessed through this. Just so, if the child of God today cares for the church, the body of Christ, and for its proper interests, he himself will reap proper spiritual benefit. This is good service to our Master, in reference to His interests, "waiting on the Master, " and it cannot but result in honor for the servant. Seeking our own honor will on the other hand result in our dishonor.

Verses 19 to 22 form the sixth section, so necessary just at this point as a precautionary warning against any confidence in the labor of mere man; for while all true labor for the Lord brings results, yet confidence must be consistently in the Lord and not in man ' s achievements. The section then is a simple and candid exposure of man and his vanity.

"As in Water face answereth to face, so the heart of man to man. "

Water will act as a mirror to reflect a man ' s face just as it is. The Word of God is likened to water ( Efesios 5:26) and in this I see the reflection of my own heart, answering to the heart of all mankind. The deceitful motives and ways of men as exposed in Scripture are but a true reflection of my own heart, and every heart of man.

"Hell and destruction are never full; so the eyes of man are never satisfied."

Elsewhere we are told, "the eye is not filled with seeing. " Covetousness seems to be continually awakened by what the eye sees, and it requires stern self-judgment to restrain this natural impulse of our hearts. It is a disease of all mankind, and here likened to the insatiable devouring of mankind by sheol and destruction, - sheol being the state of the disembodied spirit after death. As death continually feeds on mankind, with never an intermission, laying the body low in destruction and dismissing the spirit into the realms of the unseen, with only mourning and depression, so man ' s eyes feed on all they can see, with never a satisfying, living, vital result.

All is transient and vain. How transcendently above and beyond all this is the blessed revelation of God in the Person of His Son, concerning which the child of God can say with a full heart: "As for me, I shall behold Thy face in righteousness: I shall be satisfied when I awake with Thy likeness." But this is not the subject of the section we are considering.

"The fining pot is for silver, and the furnace for gold; so let a man be to the mouth that praiseth him" (New Trans.).

As silver and gold is tried by intense heat, so a man is tried by means of being praised by men's lips. Let him remember the two previous verses, and human praise will not puff him up. We shall not be deceived bymere flattery if we remember the simple honest fact of what we are. In silver being mentioned, is there not here the reminder of our being redeemed by the precious blood of Christ, a work for us infinitely precious; while gold symbolizes the glory of God, which, if it delights our hearts, will drive from us all desire for our own glory.

Verse 22 sums up the hopelessness of man ' s condition, if he chooses to remain a fool, ignorant of the grace of God, a stranger to new birth.

"Though thou shouldest bray a fool in a mortar among wheat with a pestle, yet will not his foolishness depart from him."

The mortar was a vessel in which wheat was pounded with a pestle, to remove the husks to make it edible. The true child of God is likened to wheat ( Mateo 13:30; Mateo 13:38) and the wheat must be sifted, the Lord allowing even Satan to do this work sometimes ( Lucas 22:31).

But if a fool is put in company with the saints of God, and pounded with the trials that ought to remove all dross, this will still not remove his folly from him. Environment and training will not decide an issue like this.

" Ye must be born again. " Only a real work of God in the soul will accomplish true and permanent results.

The seventh section is in every way a contrast to the sixth, for its subject is sufficiency and rest. Is it not simply because only the number one is added, - that is, God? His work accomplishes the complete change.

"Be thou diligent to know the state of thy flocks, and look well to thy herds."

Because mere man's work is vanity is no reason to be slothful in the Lord's work. Faith in the Living God and diligence go together, for in this there is no vanity: " your labor is not in vain in the Lord. " Pastoral, shepherd care is implied in our verse, of course, and however feeble the day in which we live, the need of souls should draw out the unflagging labor and concern of our own hearts.

"For riches are not forever: and doth the crown endure to every generation? "

Time for labor in natural things is limited, and natural wisdom takes advantage of the present. How true, too, in the things of God! We have only the present to labor for the Lord, to acquire for Him what will please Him in the day of rewards. "Occupy till I come, " He says, for then there will be no delaying of the account.

" The hay is removed, and the tender grass showeth itself, and herds of the mountains are gathered in" (New Trans.).

This too shows the evanescence of the present, that though our lives are but as a vapor, come and gone, as the grass and the hay, yet there is something gathered, and fruit that is brought forth for the Lord in this brief span of our lives here, will be of lasting value long after the history of our lives is past. " Your fruit shall remain " ( Juan 15:16). Blessed indeed that the believer's life is not all vanity and vexation of spirit. God's work in his soul will bear much fruit.

"The lambs are for thy clothing, and the goats are the price of a field."

Care for souls, young and tender as they may be, will work for our own benefit, as the wool of the lambs is clothing for the shepherd, and as the price of goats sufficient to buy property. There is of course here the reminder of sacrifice, the lamb a type of the Lord Jesus in His quiet submission in death for us, the real means of clothing us in the eyes of God. The goat speaks of Him in substitution for us, a propitiation " for the whole world, " that is, " the field, " which has been purchased by His death.

Compare Mateo 13:44; 1 Juan 2:2 . Not that the world is redeemed, but redemption is available for it, and all who receive the Lord Jesus receive the eternal benefits of this great work.

"Y hay suficiente leche de cabra para el alimento de tu casa, y sustento para tus doncellas" (Nueva traducción).

La leche de cabra, por supuesto, habla de la nutrición suficiente, como resultado del sacrificio, para el individuo, para su familia y para otros dependientes, las sirvientas. Porque la fe no puede dejar de considerar el bienestar de los demás: y aquí se combinan maravillosamente la tranquila confianza de la fe y la devota energía de la fe. Es un escenario de tranquila prosperidad y descanso.