King James Version
Proverbs 25
28 verses with commentary
More Proverbs of Solomon: Proverbs About Kings
These are also proverbs of Solomon, which the men of Hezekiah king of Judah copied out.
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These proverbs of Solomon were 'copied out' by Hezekiah's men. This verse reveals the canonical process—God's Word was preserved and compiled through human agency under divine providence. Hezekiah (716-686 BC) pursued spiritual reform (2 Kings 18:3-6), including recovering and preserving Scripture. Reformed theology affirms God's providential preservation of His Word through history. The Bible is both fully divine and fully human in its composition and transmission. This verse demonstrates care for Scripture's preservation.
It is the glory of God to conceal a thing: but the honour of kings is to search out a matter.
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God's glory is to 'conceal a thing,' but kings' honor is to 'search out a matter.' The Hebrew 'satar' (conceal) and 'chaqar' (search/investigate) create a dynamic: God reveals truth progressively, requiring human seeking. This reflects revelation's nature—God discloses Himself, but understanding requires diligent study. Reformed theology values both God's revelatory initiative and our responsibility to study Scripture carefully. 'It is the glory of God to conceal a thing' emphasizes divine transcendence and the vastness of His wisdom awaiting discovery.
The heaven for height, and the earth for depth, and the heart of kings is unsearchable. is: Heb. there is no searching
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Heaven's height, earth's depth, and 'the heart of kings are unsearchable.' The Hebrew 'ein cheqer' (unsearchable/without investigation) applies natural mysteries to human complexity, especially rulers' hearts. This counsels humility—we cannot fully know others' motives or thoughts, particularly those in power. Reformed theology affirms God alone searches hearts (Jeremiah 17:10). This verse warns against presuming to judge others' hearts and counsels caution in dealing with authority. Only God knows the heart; we see only external actions.
Take away the dross from the silver, and there shall come forth a vessel for the finer.
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Remove dross from silver to produce a vessel for the refiner. Dross (Hebrew 'sig') refers to impurities that must be removed to create pure, usable metal. This is a metaphor for spiritual purification. Reformed theology sees sanctification as God's refining work, removing sin's dross to form us into vessels for noble use (2 Timothy 2:21). This process is often painful but necessary. As precious metals require heat to separate impurities, so we require trials to purify faith (1 Peter 1:7).
Take away the wicked from before the king, and his throne shall be established in righteousness.
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Removing the wicked from the king's presence establishes his throne in righteousness. This applies the metallurgical metaphor politically: just as dross must be removed from silver, so wicked counselors must be removed from government. A king surrounded by righteous advisors will reign righteously; wicked counselors corrupt even good kings. Reformed political theology emphasizes that godly governance requires godly counselors. This principle applies to all institutions—surrounding yourself with righteous people promotes righteousness; tolerating wickedness corrupts.
Put not forth thyself in the presence of the king, and stand not in the place of great men: Put: Heb. Set not out thy glory
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Don't promote yourself before the king, nor stand in the place of great men. The Hebrew 'hadar' (glorify/honor yourself) and 'maqom' (place/position) warn against presumptuous self-advancement. Humility waits for promotion; pride demands it. This verse teaches that honor received is better than honor seized. Those who promote themselves appear foolish when proper authority doesn't recognize their claimed status. Wait for legitimate recognition rather than demanding unearned honor.
For better it is that it be said unto thee, Come up hither; than that thou shouldest be put lower in the presence of the prince whom thine eyes have seen.
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Better to be told 'Come up here' than humiliated before nobles. The Hebrew 'alah' (go up/ascend) versus 'shaphel' (be made low/humiliated) describes honor versus shame. Humility that's later exalted experiences greater glory than pride that's publicly humiliated. Tactical wisdom joins moral virtue here: humility is both right and smart. Pride brings fall; humility brings honor. This anticipates James 4:10: 'Humble yourselves in the sight of the Lord, and he shall lift you up.'
Go not forth hastily to strive, lest thou know not what to do in the end thereof, when thy neighbour hath put thee to shame.
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Don't hastily go to court, lest you not know what to do when your neighbor shames you. The Hebrew 'yahtsa' (go out) to 'riyb' (legal dispute) warns against impulsive litigation. Hasty lawsuits often backfire. Before initiating conflict, ensure you can sustain it. What appears as your neighbor's clear wrong might prove complicated under examination. Wisdom requires patient evaluation before legal action. Impulsive litigation often produces regret.
Debate thy cause with thy neighbour himself; and discover not a secret to another: a secret: or, the secret of
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Debate your case with your neighbor privately; don't reveal another's secret. The Hebrew 'riyb' (dispute/plead) and 'galah sowd' (reveal secret/expose confidence) commands private resolution before public exposure. If offended, confront privately first. Don't gossip or expose secrets during disputes. This wisdom protects both parties' reputations while seeking resolution. Jesus taught identically: 'If thy brother shall trespass against thee, go and tell him his fault between thee and him alone' (Matthew 18:15).
Lest he that heareth it put thee to shame, and thine infamy turn not away.
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Lest the hearer reproach you, and your infamy not turn away. The Hebrew 'chasad' (reproach/put to shame) and 'dibah' (infamy/evil report) describe reputational damage from revealed secrets. If you expose others' secrets in disputes, hearers will distrust you - if you revealed their secret, you'll reveal mine. Trustworthiness requires confidence-keeping. Those who expose secrets lose others' trust. This warns: preserving reputation requires preserving others' confidences.
A word fitly spoken is like apples of gold in pictures of silver. fitly: Heb. spoken upon his wheels
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A word fitly spoken is like apples of gold in settings of silver. The Hebrew 'davar' (word/matter) and 'al ophnayv' (on its wheels/aptly) describe perfectly timed, appropriately crafted speech. Beautiful imagery: golden apples in silver settings - aesthetically perfect, valuable, artfully arranged. Right words at right time are similarly beautiful and valuable. This verse celebrates skillful communication - content, timing, and delivery all appropriate.
As an earring of gold, and an ornament of fine gold, so is a wise reprover upon an obedient ear.
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A wise reprover to an obedient ear is like a gold earring or ornament of fine gold. The Hebrew 'yakach' (reprove/correct) and 'shama' (hearing/obedient) describe receptive response to correction. When correction is wise and hearer receptive, beautiful relationship results - valuable as golden jewelry. This verse celebrates both skillful correction and humble receptivity. The beauty isn't in conflict but in growth through constructive confrontation.
As the cold of snow in the time of harvest, so is a faithful messenger to them that send him: for he refresheth the soul of his masters.
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A faithful messenger to his senders is like snow's cold in harvest time - refreshing to his masters. The Hebrew 'emuwnah' (faithfulness/reliability) and 'tsir' (messenger/ambassador) describe trustworthy communication. The snow imagery: harvest occurred in hot season; cold snow was refreshing relief. Similarly, faithful messenger refreshes those who sent him - reliable information, accurate reporting, trustworthy representation. Reliability is refreshing in world of unreliability.
Whoso boasteth himself of a false gift is like clouds and wind without rain. of a: Heb. in a gift of falsehood
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Whoever boasts of gifts never given is like clouds and wind without rain. The Hebrew 'hithalel' (boast/praise oneself) and 'matan sheqer' (false gift/lying donation) describe empty promises. The imagery: clouds and wind promise rain but deliver nothing. Drought-stricken farmers' disappointment when promising clouds pass without rain illustrates promise-breakers' effect. Those who commit but don't deliver frustrate and disappoint. Keep commitments or don't make them.
By long forbearing is a prince persuaded, and a soft tongue breaketh the bone.
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By patience a ruler is persuaded, and a gentle tongue breaks bones. The Hebrew 'erekh aph' (long of nostrils/patient) and 'lashon rakah' (soft/gentle tongue) versus 'shavar etsem' (break bone) creates striking contrast. Gentle persistence accomplishes what force cannot. Patience and gentleness persuade even resistant authority. The bone-breaking imagery: soft tongue achieves what seems impossible - breaking hardest substance through gentle persistence. Wisdom uses gentle persistence, not angry force.
Hast thou found honey? eat so much as is sufficient for thee, lest thou be filled therewith, and vomit it.
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Found honey? Eat only enough; lest you be full and vomit it. The Hebrew 'devash' (honey) and 'sava' (satisfied/full to excess) warns against overindulgence. Even good things become harmful in excess. Honey represents pleasure and sweetness - desirable but dangerous if overdone. This verse teaches moderation: enjoy good gifts without gluttony. Temperance applies to all pleasures, even legitimate ones. Self-control honors God; indulgence dishonors both gift and Giver.
Withdraw thy foot from thy neighbour's house; lest he be weary of thee, and so hate thee. Withdraw: or, Let thy foot be seldom in weary: Heb. full of thee
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Withdraw your foot from your neighbor's house, lest he weary of you and hate you. The Hebrew 'yaqar' (rare/precious/honor) your foot and 'quwts' (loathe/be grieved) warns against overstaying welcome. Even good friendships need space. Constant presence breeds contempt; appropriate distance maintains appreciation. This verse teaches relational wisdom: respect boundaries, don't overstay, give space. Familiarity can breed contempt without intentional boundaries.
A man that beareth false witness against his neighbour is a maul, and a sword, and a sharp arrow.
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A man bearing false witness against his neighbor is like a club, sword, or sharp arrow. The Hebrew 'ed sheqer' (false witness) and weapons imagery emphasize destructive power. False testimony devastates like physical weapons. Lies injure profoundly - destroying reputations, relationships, lives. The ninth commandment ('Thou shalt not bear false witness') protects against this violence. Speech can wound as deeply as weapons; truthfulness is moral imperative.
Confidence in an unfaithful man in time of trouble is like a broken tooth, and a foot out of joint.
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Confidence in an unfaithful person in trouble is like a broken tooth or lame foot. The Hebrew 'batach' (trust/confidence) in 'boghed' (treacherous/unfaithful) creates vivid imagery. Broken tooth and lame foot: both fail when needed most. Tooth breaks when chewing; foot fails when walking. Similarly, unfaithful people fail when you most need them. This warns: evaluate others' faithfulness before crisis, not during. Unreliable people can't be relied on when reliability matters most.
As he that taketh away a garment in cold weather, and as vinegar upon nitre, so is he that singeth songs to an heavy heart.
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Singing songs to a heavy heart is like taking away garments in cold or vinegar on soda. The Hebrew 'shir shiyr' (sing songs) to 'lev ra' (evil/sad heart) creates dissonance. The imagery: removing warmth when cold, adding acid to alkali (creating harsh reaction). Inappropriate cheerfulness to someone grieving is insensitive. Wisdom requires matching response to situation. Romans 12:15 commands: 'Rejoice with them that do rejoice, and weep with them that weep.' Empathy, not forced cheerfulness, comforts the suffering.
If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink:
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This proverb commands enemy-love: 'If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink.' Rather than revenge or indifference toward enemies, provide for their basic needs. Verse 22 adds motivation: 'For thou shalt heap coals of fire upon his head, and the LORD shall reward thee.' The 'coals of fire' likely represents shame that may lead to repentance—kindness to enemies exposes their wickedness and may soften their hearts. God promises reward for such love. Paul quotes this passage in Romans 12:20-21, teaching Christians to overcome evil with good. This radical ethic anticipates Jesus' command to love enemies (Matthew 5:44).
For thou shalt heap coals of fire upon his head, and the LORD shall reward thee.
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If your enemy is hungry, feed him; if thirsty, give him drink. For you'll heap coals of fire on his head, and the LORD will reward you. The Hebrew 'oyeb' (enemy/hater) and 'gachelet esh' (coals of fire) create striking image. Respond to enemies with kindness, not retaliation. The 'coals of fire' likely means producing shame/conviction in enemy's conscience, potentially leading to repentance. God rewards this counterintuitive generosity. Romans 12:20-21 quotes this, adding: 'Be not overcome of evil, but overcome evil with good.'
The north wind driveth away rain: so doth an angry countenance a backbiting tongue. driveth: or, bringeth forth rain: so doth a backbiting tongue an angry countenance
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The north wind brings forth rain; a backbiting tongue brings angry looks. The Hebrew 'chuwl' (brings forth/births) and 'ragan' (whisper/slander) describes gossip's inevitable consequences. Meteorological observation becomes moral lesson: gossip produces anger as surely as north wind produces rain. Cause-effect relationship is predictable. If you gossip, expect angry response when discovered. Slander breeds anger; truthful speech builds trust.
It is better to dwell in the corner of the housetop, than with a brawling woman and in a wide house.
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Better to dwell in a corner of the housetop than share a house with a contentious woman. The Hebrew 'pinnah gag' (corner of roof) and 'midyanim' (contentions/strife) create stark contrast. Small uncomfortable space alone beats spacious house with constant conflict. Peace is more valuable than comfort; tranquility than luxury. This applies to all contentious relationships - peaceful poverty beats prosperous strife. Choose relationships wisely; chronic conflict destroys quality of life.
As cold waters to a thirsty soul, so is good news from a far country.
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As cold waters to a thirsty soul, so is good news from a far country—The Hebrew mayim qarim (cold waters) evokes the refreshment of mountain-fed springs in Palestine's arid climate. The phrase good news (shemu'ah tovah) literally means 'a good report' or 'glad tidings.'
The comparison operates on sensory and emotional levels: physical thirst met by cold water parallels the soul's yearning satisfied by welcome news. In ancient times, news from distant lands traveled slowly via caravans; thus, word from family or friends abroad was precious. Isaiah 52:7 applies this imagery messianically: 'How beautiful upon the mountains are the feet of him that bringeth good tidings' (the gospel itself).
The comparison operates on sensory and emotional levels: physical thirst met by cold water parallels the soul's yearning satisfied by welcome news. In ancient times, news from distant lands traveled slowly via caravans; thus, word from family or friends abroad was precious. Isaiah 52:7 applies this imagery messianically: 'How beautiful upon the mountains are the feet of him that bringeth good tidings' (the gospel itself).
A righteous man falling down before the wicked is as a troubled fountain, and a corrupt spring.
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As cold water to a thirsty soul, so is good news from a far country. The Hebrew 'mayim qar' (cold water) and 'shemuw`ah towb' (good news/report) creates beautiful imagery. Cold water to the thirsty brings intense refreshment and relief. Similarly, good news from distant loved ones refreshes the soul. This verse celebrates communication's power to comfort and encourage. In ancient world without rapid communication, news from distant family/friends was precious. Letters refreshed recipients profoundly.
It is not good to eat much honey: so for men to search their own glory is not glory.
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It's not good to eat much honey; seeking one's own glory is not glory. The Hebrew 'devash' (honey) and 'kavod' (glory/honor) warns against excess. Repeating v.16's honey warning, this verse adds parallel: seeking honor destroys it. Self-glorification is self-defeating - those who seek glory lose it; those who seek God's glory receive honor. Humility brings exaltation; pride brings humiliation. This paradox pervades Scripture: lose life to find it, die to live, humble yourself to be exalted.
He that hath no rule over his own spirit is like a city that is broken down, and without walls.
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Whoever has no rule over his spirit is like a city broken down without walls. The Hebrew 'ma`tsar ruach' (restraint of spirit/self-control) and 'ir perutsah' (broken city without walls) creates vivid imagery. Ancient cities depended on walls for protection; broken walls meant vulnerability to every enemy. Similarly, lack of self-control leaves person vulnerable to every temptation. Self-discipline protects; impulsiveness exposes. Wisdom requires governing your spirit, not being governed by it.