Down to Earth But Heavenly Minded

What does Proverbs Chapter 25 mean?

Most of the wisdom contained in the book of Proverbs is directly associated with Solomon (Proverbs 1:1; 10:1). A prior segment included sayings attributed to wise men; those were endorsed by Solomon but not necessarily his own phrases (Proverbs 22:17–21). Chapters 25 through 29 contain material collected by later scribes. These men, working under King Hezekiah, seem to have collected and copied these from one set of scrolls to those recording Solomon’s other wise teachings (Proverbs 25:1).

The first part of this chapter makes several references to excessive pride, and the risks of arrogance. Because God knows what we cannot know, part of His glory is revealed in the things about Him we cannot comprehend. God already exists in perfection; that gives Him the privilege of choosing what to reveal. Human beings are imperfect; we seek something better when we search out truth. Solomon explains how removing wicked people from a king’s influence improves his rule just as much as refining improves the quality of silver. Other statements warn against hasty criticism and arrogance (Proverbs 25:2–10).

A short passage then uses four comparisons explaining human relationships. These teachings echo earlier mentions of well-considered, well-timed advice (Proverbs 15:23). Solomon also reiterates the importance of a willing listener in the process of passing along godly wisdom (Proverbs 1:23; 3:11; 10:17). Reliable messengers or friends are refreshing, while those who brag without making good on their claims ruin their reputation (Proverbs 25:11–14).

Personal relationships continue as a theme of the rest of the chapter. Several mention the danger of “too much of a good thing,” whether that is food or company. As do other portions of Scripture, this passage condemns those who lie about others (Proverbs 6:19; 19:5; 21:28; Exodus 20:16). Solomon advises tact and discretion when dealing with others; he recommends kindness instead of revenge as the best way to react to insults. Other lessons mention the importance of self-control and a consistent lifestyle (Proverbs 25:15–28).

Chapter Context
Chapter 25 begins to relate more wise statements from Solomon. Depending on where they are divided or combined, these amount to around one hundred portions of godly wisdom. These were compiled and added about 250 years after Solomon’s reign by men under the direction of King Hezekiah. The phrasing used in verse 1 suggests these were copied from other records into the scrolls associated with the prior proverbs. This collection runs through the end of chapter 29.

Verse by Verse

Verse 1. These also are proverbs of Solomon which the men of Hezekiah king of Judah copied.

King Hezekiah reigned about 250 years after Solomon (2 Kings 18:1), and he apparently had his scribes collect some of Solomon’s additional wise sayings. These curated words make up chapters 25—29. This illustrates God’s use of human efforts in preserving Scripture. Although King Hezekiah’s scribes collected Solomon’s proverbs, God orchestrated the project and guided Solomon, Hezekiah, and the scribes to include only what He wanted to place in the Scriptures.

Second Timothy 3:16 assures us that all Scripture was breathed out by God, and 2 Peter 1:20–21 reports “that no prophecy of Scripture comes from someone’s own interpretation. For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit.” As a result of the divine inspiration of the Scriptures, all Scripture, including the scribes’ collection of the proverbs in Proverbs 25—29 are “profitable for teaching, for reproof, for correction, and for training in righteousness” (2 Timothy 3:16).

Context Summary
Proverbs 25:1–10 contains sage advice regarding kingship, both for the ruler and their subjects. Avoiding arrogance is also mentioned. It’s better to be humble, then praised by others, instead of being dismissed for exaggeration. This extends also to disputes and lawsuits. Most disputes are best settled in private, when such is possible.

Verse 2. It is the glory of God to conceal things,but the glory of kings is to search things out.

Recognizing God’s glory includes accepting that He is far higher and greater than any created person (Isaiah 55:8–9). Finite persons can only grasp a limited sense of God’s full nature (Romans 11:33). God expresses His glory to humanity both in what He reveals (Psalm 19:1; Romans 1:18–20) and in what He chooses to leave obscured (Deuteronomy 29:29; Isaiah 45:15). As the only omnipotent, omniscient, perfect Creator, the Lord is entirely justified in choosing what He will or will not reveal.

At the same time, limited people are obligated to seek understanding within our limitations. It’s to the credit of rulers and those in authority to diligently seek out truth. These leaders are charged with important earthly decisions; it would be foolish of them to rush to judgment. A decision made without knowing all facts might prove disastrous (Proverbs 11:14; 18:13, 17). The same principle applies to modern government leaders. They are wise to weigh matters carefully before making decisions. It is important as well that believers guide their lives by the teachings of God’s Word (Proverbs 1:7; 1 Corinthians 4:6) rather than by circumstances or emotions (Jeremiah 17:9; Romans 12:1–2).

Verse 3. As the heavens for height, and the earth for depth,so the heart of kings is unsearchable.

This verse compares three things to explain why the decisions of kings and other rulers may not be understood by others. The overall point is that the thought process of those in power is difficult to assess. Subjects, citizens, employees, or others who don’t have access to the same information may not understand why certain decisions are made. This is not to suggest that rulers should be blindly trusted merely because their mindset is obscure (Acts 5:29). Rather, the teaching is that those in higher authority tend to be more self-contained in their thoughts; their thought process is naturally less transparent.

The first comparison is to the height of “the heavens,” using a Hebrew word with multiple meanings. “Heavens” can refer to the visible sky, the region beyond the sky, or to the dwelling place of God. Here, it’s probably a reference to the visible sky, as the second comparison is to the depth of solid ground. Modern science suggests the “height” of the universe beyond earth stretches for billions of light-years. That’s almost certainly not what Solomon had in mind. Despite myths of popular culture, scholars from the ancient world held some understanding that the planet was spherical, even attempting to calculate its size. In both cases, Solomon is not referring to some exact number, but rather to the obviously profound size of those two distances.

Comparisons of the king’s heart to these enormous heights are hyperbole: deliberate exaggeration for effect. Because of that technique, the meaning is made clear. A king, ruler, or other person in authority typically has knowledge unavailable to others. As with all proverbs, this is a general case statement, not an absolute rule. Even kings can be ignorant, uninformed, or oblivious. The following verses note how important it is for those leaders to seek good counsel (Proverbs 25:4–5). In most cases, however, those in authority have access to information which subjects, citizens, and employees typically cannot see.

Verse 4. Take away the dross from the silver,and the smith has material for a vessel;

A ruler should depend on upright, honest counselors to make wise decisions which benefit his subjects (Proverbs 11:14; 12:15; 20:18; 24:6; 29:14). This section of wise teachings (Proverbs 25:5) stresses the importance of a king carefully selecting his advisors.

“Dross” refers to impurities found in precious metals. Left alone, these compromise the strength and beauty of the material. Dross is removed by heating; whatever does not burn up separates from the melted silver and can be scooped away. Verse 4 presents one half of this lesson, in the form of an analogy. When the silversmith purges impurities, he can make fine and useful containers. The following verse applies this idea to a king purging his inner circle from those who are morally corrupt.

Other Scripture uses this same metaphor. Second Timothy 2:20–21 implies that vessels of honorable use require precious materials; these are refined to remove dross. First Peter 1:7 and 1 Corinthians 3:13–14 use similar analogies. Other verses specifically apply the idea of refining and dross to purging the influence of evil persons (Psalm 119:119; Jeremiah 6:29; Malachi 3:2–3).

Verse 5. take away the wicked from the presence of the king,and his throne will be established in righteousness.

The prior verse (Proverbs 25:4) used the analogy of refining silver. That sets up the lesson given here. “Dross” is the collection of impurities removed when precious metals are heated. This results in a cleaner, better metal and a superior finished product. Here the analogy is applied to the “substance” of the influence placed on a king. Wicked counselors and associates should be removed from a ruler’s circle (Proverbs 13:20) so he can rule righteously. This idea echoes Proverbs 16:12: “It is an abomination to kings to do evil, for the throne is established by righteousness.” Godly wisdom (Proverbs 1:7) rejects evil and sin (Proverbs 17:3), and a good king listens to wise advisors (Proverbs 14:35; 16:13).

Someday Jesus will rule the earth in righteousness. Before He establishes His righteous reign, He will remove the dross—in that context meaning the wicked—from the earth. Psalm 119:119 says, “All the wicked of the earth you discard like dross.” Psalm 101:8 reads: “Morning by morning I will destroy all the wicked in the land, cutting off all the evildoers from the city of the LORD.” Isaiah 9:7 prophesies of Jesus, “Of the increase of his government and of peace there will be no end, on the throne of David and over his kingdom, to establish it and to uphold it with justice and righteousness from this time forth and forevermore. The zeal of the LORD of hosts will do this.”

Verse 6. Do not put yourself forward in the king ‘s presenceor stand in the place of the great,

This verse advises readers not to barge into the presence of a king or pretend to be great. The imagery is someone overstating their importance, only to be “put in their place.” This teaching indicates that it’s better to be overly humble, then lifted up, rather than be embarrassed when overreaching and being put down. The danger is expressed in the second half of the proverb (Proverbs 25:7). Jesus used nearly this exact scenario in His parable of the wedding feast (Luke 14:8–11).

The book of Esther shows how Esther humbly presented herself to King Ahasuerus. At significant risk she presented herself to the king on behalf of her people who faced genocide. The king extended his golden scepter toward Esther as a sign of his favor, but Esther did not rush to make her request known. Instead, she touched the tip of the scepter and waited for him to ask (Esther 5:2–3). In contrast to Esther’s humble approach to King Ahasuerus, wicked Haman boldly asked to destroy the Jews (Esther 3:1–11; 6:4). Later, when the king asked for Haman’s input on how to honor the man in whom he delighted, Haman foolishly shared his elaborate ideas, thinking this meant his own benefit (Esther 6:6–9). As it happened, those honors went to the very Jewish man Haman hoped to destroy, and Haman was embarrassed (Esther 6:10–13).

Verse 7. for it is better to be told, “Come up here,”than to be put lower in the presence of a noble. What your eyes have seen

This proverb began in the prior verse (Proverbs 25:6) by advising against being too prideful around those in power or authority. It is better to be humble, and have others speak on your behalf. It’s embarrassing to be “put in one’s place” when others don’t view you as highly as you view yourself.

In His parable of the wedding feast, Jesus delivered nearly this exact lesson. He said, “When you are invited by someone to a wedding feast, do not sit down in a place of honor, lest someone more distinguished than you be invited by him, and he who invited you both will come and say to you, ‘Give your place to this person,’ and then you will begin with shame to take the lowest place. But when you are invited, go and sit in the lowest place, so that when your host comes he may say to you, ‘Friend, move up higher.’ Then you will be honored in the presence of all who sit at table with you” (Luke 14:8–10).

Some translations include a Hebrew phrase referring to “sight” or “view.” Most scholars think this applies to the current proverb. That would imply one should avoid being embarrassed in front of the noble person in front of them. Other translations associate this phrase with the following proverb, which cautions against hastily taking matters to court. The essential lesson of each of the two proverbs remains the same, regardless of to which the phrase about vision belongs.

Verse 8. do not hastily bring into court,for what will you do in the end,

A few translations connect the last phrase of the prior verse (Proverbs 25:7) to this teaching. This does not change the essential meaning of the proverb, which is a warning to not get hastily involved in legal matters and accusations. Matthew 18:15–20 includes a similar theme, which is that conflicts are best resolved in the most private setting possible, to avoid false impressions and embarrassment (Matthew 5:23–25).

Sometimes what a person thinks he sees is not the real situation. It is important, therefore, not to haul a neighbor into court unless one has solid evidence and important reason to do so. The plaintiff may not be able to convince the judge that his case is valid. The defendant may put forth convincing evidence that exposes the accusation as groundless. This can be humiliating. Worse, initiating arguments and lawsuits might result in heavier scrutiny; the one who started the quarrel might end up suffering more than their target. The following proverb (Proverbs 25:9–10) contains a similar idea.

It is best to think a matter over carefully and not jump to conclusions. James 1:19 says, “Let every person be quick to hear, slow to speak, slow to anger.” In James 4:1, the apostle writes, “What causes quarrels and what causes fights among you? Is it not this, that your passions are at war within you?” When a person drags a neighbor into court without hard evidence against him, it is likely because his passions have short-circuited his brain. It has been observed: When a person’s temper gets the best of him, it reveals the worst of him.

Verse 9. Argue your case with your neighbor himself,and do not reveal another ‘s secret,

Rather than taking a neighbor to court over a grievance, the offended person should talk the matter over. Once others are involved in the process, the situation can get out of hand quickly. The prior proverb (Proverbs 25:8) noted the embarrassment which comes with making false accusations. Some translations also suggest a warning that accusing one’s neighbor can result in your own sins and flaws being made public.

In that sense, this teaching also notes that it’s not good to publicly reveal things others prefer to keep private. Of course, there are valid reasons to do so, such as concerns about violence, abuse, or crime. The context here is of a secret that doesn’t need to be revealed yet is being aired for improper reasons. This might be done for revenge, pettiness, or simple carelessness. Revealing embarrassing private details about others is not only sinful, but also risky: the one who hears might rightly respond by shaming you for being so cruel (Proverbs 25:10).

Christ’s teaching in Matthew 18:15–20 includes this principle. Private, careful confrontation is essential to avoiding undue controversy. That’s the case even if there was true harm done: better resolved quickly and agreeably than with undue embarrassment. Of course, not all issues can be resolved privately, and certain issues demand outside consequences, such as in cases of abuse. Private discussion as a first step also helps avoid misunderstanding. Better to learn, in a quiet setting, that something was misunderstood—or to resolve it—than to publicly air false accusations and rumors.

Paul’s letter to the Colossians commended kindness and patience. He writes, “bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive” (Colossians 3:13). Jesus said, “You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also. And if anyone would sue you and take your tunic, let him have your cloak as well” (Matthew 5:38–40).

Verse 10. lest he who hears you bring shame upon you,and your ill repute have no end.

This completes the teaching begun in the prior verse. Caution is always advised before getting involved in court matters or making public accusations. Better to find out, in private, that you were wrong than to be embarrassed in public. This principle echoes Jesus’ teaching in Matthew 18:15–20, which commends resolving disputes as privately as possible before moving to a public disagreement. Going against a neighbor in court for false or frivolous reasons can result in public shame or even a ruined reputation.

Arguing with a neighbor over a trivial matter contradicts the spirit behind the the commandment, “You shall not bear false witness against your neighbor” (Exodus 20:16). It rejects God’s command to love one’s neighbor as yourself (Leviticus 19:18). Making a minor issue seem like something egregious is, itself, a form of deception and manipulation. The Lord commanded Israel: “You shall do no injustice in court” (Leviticus 19:15), and “You shall not hate your brother in your heart, but you shall reason frankly with your neighbor, lest you incur sin because of him” (Leviticus 19:17). The apostle Paul directs believers to “repay no one evil for evil, but give thought to do what is honorable in the sight of all. If possible, so far as it depends on you, live peaceably with all” (Romans 12:17–18).

Verse 11. A word fitly spoken is like apples of gold in a setting of silver.

Solomon (Proverbs 25:1) speaks of the tremendous value of wise words offered at the right time. This echoes other proverbs (Proverbs 12:25; 15:23) which follow the same thought process. The comparison here is to an ornate object made with precious metals. The following proverb (Proverbs 25:12) gives essentially the same teaching, with an emphasis on correction.

A well-chosen word may communicate support and agreement. It may also bring necessary rebuke. Or it may bring comfort, exhortation, guidance, or encouragement. The apostle Paul writes, “Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom” (Colossians 3:16). In Colossians 4:6 he writes: “Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person.” The apostle Peter writes a similar exhortation in 1 Peter 3:15: “But in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you.”

Context Summary
Proverbs 25:11–14 includes four comparisons. These use vivid imagery to explain how others react to certain kinds of people. In this passage, descriptions are given of those who speak wise words, who faithfully deliver a message, and those who brag about things they haven’t done.

Verse 12. Like a gold ring or an ornament of goldis a wise reprover to a listening ear.

“Reproof” is a form of correction (Proverbs 5:12; 12:1; 15:31). When someone tells another person, “you are wrong and need to change,” the speaker is “reproving” the other person. When that correction comes from a caring, well-timed, loving intervention, it is immensely valuable (Proverbs 25:11). Here, the point is made that the value of correction is very much tied to a willing listener (Proverbs 1:23; 3:11; 10:17). When someone is open to advice, wise words from a trusted counselor are precious (Proverbs 11:14; 15:22). Believers should seek to provide loving guidance to others (Ephesians 4:15, 29; Galatians 6:1) rather than harsh, loveless criticism (Proverbs 15:1).

In this comparison, Solomon (Proverbs 25:1) relates loving correction to jewelry made of precious metals. Gold rings, in the biblical eras, were signs of wealth. James alluded to a gold ring as a sign of wealth when a person was given special treatment (James 2:1–4).

Verse 13. Like the cold of snow in the time of harvestis a faithful messenger to those who send him;he refreshes the soul of his masters.

Harvest is a time of intense work: collecting crops to be processed for the upcoming winter. Even with modern tools, this requires physical labor. In the ancient world, it was even more backbreaking. Modern workers often have access to ice from machines. In Solomon’s time, ice and snow could be obtained from mountains, but with much difficulty. Past or present, a cool drink is a great comfort during hot, heavy labor.

Solomon (Proverbs 25:1) assigns that uplifting quality to a person who loyally follows instructions. Knowing someone is diligently carrying out their task brings great relief to a supervisor or king. Other proverbs (Proverbs 10:26; 25:19; 26:6) provide examples of the opposite.

First Corinthians 4:1–2 identifies the servants of Christ as “stewards” and notes that such persons should be “found faithful.” Believers are the Lord’s messengers, charged with the responsibility to take the good news of salvation into all the world (Matthew 28:19). They are supposed to be faithful stewards of this good news; to serve as ambassadors for Christ by urging unbelievers to be reconciled to God. Through believers, God makes his appeal (2 Corinthians 5:18–20). God is pleased when His servants faithfully carry His message.

Verse 14. Like clouds and wind without rainis a man who boasts of a gift he does not give.

In the dry climate of the Middle East farmers might look at the gathering clouds, feel a wind, and anticipate rain. This would be a welcome benefit to their crops. When clouds and wind passed without rain, it would be disappointing. The clouds and sky would suggest one thing, but not deliver on those signs. In a comparable way, a person who brags about their generosity without ever acting on it is disappointing. Giving others hope, only to let them down, brings a bad reputation. So, too, does taking credit for the accomplishments of others.

New Testament passages echo the idea of failing to live up to claims. Jude 1:12 depicts false teachers as “waterless clouds, swept along by winds.” Second Peter 2:17 also refers to false teachers, using the same basic imagery of a cloud that produces no water. Hollow bragging might fool people on earth, but in the final judgment, no one will be able to fool Christ. Jesus indicted false religious teachers as hypocrites and announced: “On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness’” (Matthew 7:22–23).

Verse 15. With patience a ruler may be persuaded,and a soft tongue will break a bone.

Solomon (Proverbs 25:1) commends the person who exhibits patience and speaks softly when trying to convince those in authority. The Hebrew terms used here can also apply to judges or chiefs. Harsh, impatient words typically make others more resistant (Proverbs 15:1). This is especially true of employers and government officials (Proverbs 14:35; 20:2) who may react poorly to impolite criticism. A wiser approach is to be patient, waiting for the right time to give the right words (Proverbs 15:23). The Hebrew phrase translated “patience” or “forbearance” is ō’rek ap’payim, which literally means “length of anger” and implies delaying one’s frustration before reacting. Rather than rushing to confrontation, one can use patience to convince those in authority of their views.

The reference to a tongue breaking bone is a figure of speech; the lesson is that soft words can accomplish difficult tasks. Well-timed, well-chosen words can persuade a ruler to pursue a difficult course of action. An example of the power of soft words is seen in Abigail’s conversation with David. Her husband Nabal arrogantly rejected David’s request for provisions; David was prepared to retaliate. However, Abigail went to David and persuaded him not to shed blood (1 Samuel 25). David responded: “Blessed be your discretion, and blessed be you, who have kept me this day from bloodguilt and from working salvation with my own hand” (1 Samuel 25:33).

Context Summary
Proverbs 25:15–28 provides sound counsel about personal relationships. Most of the teachings involve the best way to interact with others, whether they are friends, enemies, spouses, or strangers. Also included are suggestions about self-control.

Verse 16. If you have found honey, eat only enough for you,lest you have your fill of it and vomit it.

In the most literal sense, this verse warns about the danger of over-eating, which is an upset stomach. The meaning of this proverb is broader than just food, however. The general idea is like modern English expressions which warn about “too much of a good thing.” In reasonable doses, many things can be enjoyed (1 Timothy 4:4), including many types of food, drink, and pleasure (Psalm 16:11; Deuteronomy 26:9; 1 Corinthians 10:30–33; Colossians 2:18). But even good things become harmful when they’re overused, idolized, or turn into addictions (1 Corinthians 6:12; 1 John 2:15). Moderation is the key to appropriate enjoyment of those things God provides for our legitimate enjoyment.

In Old Testament times honey was valued as a deliciously sweet food. Like most sugar-rich substances, too much honey can cause nausea and vomiting. What applied to honey in the ancient world applies today to modern eating habits. Sweet foods are enjoyable for most people, but too much can lead to stomach distress. Wine was a common beverage in Bible times but overindulging in wine could lead to drunkenness. Therefore, Proverbs 20:1 warns: “Wine is a mocker, strong drink a brawler, and whoever is led astray by it is not wise.” The apostle Paul advised Timothy to drink just a little wine for his stomach’s sake and for his frequent ailments (1 Timothy 5:23). There, again, moderation is the key to properly enjoying God’s creation.

This proverb stands on its own as a call for moderation. Yet it also helps set up the next lesson, which warns against abusing another person’s hospitality (Proverbs 25:17).

Verse 17. Let your foot be seldom in your neighbor ‘s house,lest he have his fill of you and hate you.

The prior lesson noted the importance of moderation (Proverbs 25:16). Even a good thing becomes bad—even nauseating—when one has too much of it. Here, Solomon (Proverbs 25:1) applies this same idea to taking undue advantage of another person’s hospitality. A common English expression for this is “wearing out one’s welcome;” this is when someone exploits a host’s good will and becomes a nuisance. Company is good, but even good company becomes an irritation when it’s overdone.

Solomon’s culture placed immense importance on hospitality. Hosts were expected to be gracious, generous, and helpful to visitors. As this proverb notes, that does not mean a host will always enjoy those obligations. Even when the visitor is as sweet as honey, a neighbor can soon become “sick” of having them around. Solomon wisely advises a guest to visit only occasionally to avoid angering his neighbor.

Scripture condones neighborliness and hospitality. Under many circumstances, visiting neighbors and others is commendable. James writes, “Religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world” (James 1:27). Yet the Bible also notes that spending too much time in a neighbor’s house is not good for either guest or host. Paul warned Timothy about those who spent undue time flitting from one neighbor’s house to another: “They learn to be idlers, going about from house to house, and not only idlers, but also gossips and busybodies, saying what they should not” (1 Timothy 5:13). Instead of haunting a neighbor’s house, one should use proper discernment and know when to allow the neighbor to enjoy personal space.

Verse 18. A man who bears false witness against his neighboris like a war club, or a sword, or a sharp arrow.

“Bearing false witness” refers specifically to lying in a formal setting, such as a court case. Scripture considers this a heinous offense since it involves dishonesty and an attack on an innocent person (Exodus 20:16). Other Scriptures repeat God’s condemnation of false witnesses (Proverbs 6:16–19; 19:5; 21:28). Lying about a person is sinful enough. To lie during an investigation or trial can cause irreparable harm to the victim. Giving false testimony against someone is as much an attack as hitting them with a weapon. Dishonest statements can ruin a neighbor’s life, perhaps destroy his livelihood, hurt his family, and damage his reputation beyond repair.

Many people believe lies without bothering to investigate them further (Proverbs 17:4; 1 John 4:1). The psalmists knew this, as well as the habit of some to bear false testimony. One psalm prays, “Deliver me, O LORD, from lying lips, from a deceitful tongue” (Psalm 120:2). Ephesians 4:25 appeals to believers to renounce lies: “Therefore, having put away falsehood, let each one of you speak the truth with his neighbor, for we are members one of another.”

Verse 19. Trusting in a treacherous man in time of troubleis like a bad tooth or a foot that slips.

Every “proverb” is a statement of general wisdom or common sense. Some of the lessons seem obvious, but there can still be a lesson in hearing them stated. Here, Solomon (Proverbs 25:1) warns against trusting unreliable, disloyal people during challenging times. The reference to “time of trouble” is key; when one is in a crisis, it can be tempting to take risks. That might include putting trust in someone known to be a liar, fraud, or traitor. In those moments, it’s important to keep that risk in mind: trusting those who cannot be trusted can lead to disaster.

The comparisons made here point out the frequent suddenness of betrayal. A rotten tooth might seem fine, only to cause sudden pain and misery. “A foot that slips” refers to something unsure, unreliable, unbalanced; in an instant, disaster can strike and what was supposed to provide support instead causes harm. Putting trust in liars and crooks is exceedingly dangerous.

Job expressed disappointment in his neighbors using similar themes. He said, “My brothers are treacherous as a torrent-bed, as torrential streams that pass away, which are dark with ice, and where the snow hides itself. When they melt, they disappear; when it is hot, they vanish from their place” (Job 6:15–17). The friends Job depended on resembled a riverbed. In the rainy season it fills up with water. It runs fast and full, as snow melts and pours into it, but in the heat of summer, when it is most needed, it is bone dry. When Job most need dependable friends, he could not find them. They had vanished.

Verse 20. Whoever sings songs to a heavy heartis like one who takes off a garment on a cold day,and like vinegar on soda.

This verse speaks against careless, shallow reactions to another person’s sorrow. All “proverbs” are general-case statements, not absolute rules for all situations. There are times when it makes sense to take off an article of clothing in the cold, such as if it’s soaked with water. Songs can help cheer a mourning person, in the right situation. However, when someone is sad and discouraged, it’s inappropriate to assume a simple song will make them feel better.

Trying to “comfort” someone with overly simple measures is not merely ineffective; it’s insulting. Well-meaning comments might seem to minimize the experience. Offered to those in grief, such comments can magnify the suffering. Classic examples are phrases like, “there’s a reason for everything,” or “at least it wasn’t something worse.” Even if those sentiments are true, in a coldly logical sense, they’re not usually helpful for the person grappling with tragedy.

“Soda” in this case probably refers to sodium carbonate, also referred to as “washing soda” or “natron.” The original Hebrew word is nā’ter. This chemical was obtained from dry lake beds or other natural sources, and used for cleaning, preserving, and other tasks. The reaction of vinegar with soda produces an energetic reaction, but nothing else. Both the vinegar and the soda are lost, and what’s left is much less useful. Trite attempts to cheer up those who mourn might spark a reaction, but not the one intended.

Job’s misguided comforters did more harm than good by speaking volumes to him when he was burdened with physical pain and grief. Sometimes the best course of action to take when comforting a discouraged person is simply to sit with him in silence. Paul understood there is a time to grieve and a time to rejoice, and he kept the two in perspective. He writes in Romans 12:15: “Rejoice with those who rejoice, weep with those who weep.” Only an insensitive person tries to rejoice with someone weeping, as if they could force a change in mood.

Verse 21. If your enemy is hungry, give him bread to eat,and if he is thirsty, give him water to drink,

This is the first half of a proverb (Proverbs 25:22) quoted in the New Testament by Paul (Romans 12:20). Human nature instinctively seeks revenge; this leads to an endless cycle of escalating violence. A more effective strategy is to show compassion and love for those who wrong us. That not only diffuses their need for retaliation, but it also contrasts strongly with their inappropriately behavior. This can lead to self-reflection and a change of heart (Matthew 5:39). This does not recommend attempting to “do good” with malicious intent. Rather, we do good simply because we are called to do so; leaving vengeance to God is wise because He is much more capable than we are (Deuteronomy 32:35).

Literal application of this verse is not wrong, but the idea applies to more than simply offering bread and water. It is Christlike to respond to ill-treatment with kindness. The apostle Peter reminds us that when Jesus was reviled, “he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly” (1 Peter 2:23). The command to “love your neighbor as yourself” (Leviticus 19:18; Mark 12:31) applies not only to those who are easy to love but also to those who harm us.

The English phrase “kill them with kindness” is related to this proverb. However, that expression implies a deliberate intent to create misery or angst. Though the following verse refers to “burning coals,” the context is internal repentance, not punishment.

Verse 22. for you will heap burning coals on his head,and the Lord will reward you.

This completes the teaching begun in the prior verse (Proverbs 25:21). Solomon (Proverbs 25:1) notes it’s more effective to show kindness to an enemy than to seek revenge. Samson’s feud with the Philistines illustrates the escalating spiral of violence produced by revenge (Judges 15:3, 6–8, 10–11, 15). This proverb’s advice would stop the never-ending cycle of human vengeance. Spiritually, it also works as a more effective “attack” on an enemy. Responding with revenge gives others reason to think they were justified in their first actions. Responding with loving kindness inspires self-reflection, and possibly a healthy sense of shame. Paul refers to this statement in Romans 12:20.

The reference to burning coals is not a suggestion about pain or even punishment. An ancient Egyptian ritual involved carrying a pan of burning coals on the head as a sign of repentance. Kind acts, towards the very person who has harmed us, are intended to encourage repentance. This teaching indicates that God will bless those who treat their enemies kindly. That not only comes by avoiding further retaliation, and by encouraging unity, but it also reflects someone who correctly understands their personal need for forgiveness (Matthew 6:14–15). It is significant that God showed His love to us when we were His enemies: by giving His Son for us (Romans 5:8).

Verse 23. The north wind brings forth rain,and a backbiting tongue, angry looks.

All proverbs are general statements, rather than absolute claims. This teaching refers to the fact that weather usually comes in patterns: north winds mean rain. Of course, an earlier proverb (Proverbs 25:14) noted that rain clouds might not make good on their promise. In the same way—in general, but not in every case—speaking about others with ill intent leads to angry responses. The exact Hebrew phrase used here implies something deceptive, secretive, or slanderous. Cutting others down with gossip and criticism damages one’s own reputation.

These verbal sins, referred to as slander, backbiting, gossip, and so forth, are condemned in many Scriptures. Paul denounced those who rejected nature’s witness to God, the Creator. He writes that “God gave them up to dishonorable passions” (Romans 1:26) and “to a debased mind to do what ought not to be done” (Romans 1:28). He describes them as full of “all manner of unrighteousness, evil, covetousness, malice…envy, murder, strife, deceit, maliciousness. They are gossips, slanderers, haters of God, insolent, haughty, boastful, inventors of evil, disobedient to parents, foolish, faithless, heartless, ruthless” (Romans 1:29–31).

A Christian tempted to defame others should recall that slander appears in these lists of sins. The apostle Peter commanded his readers to “put away all malice and all deceit and hypocrisy and envy and all slander” (1 Peter 2:1). He indicated that putting those sins away was necessary for spiritual growth (1 Peter 2:2).

Verse 24. It is better to live in a corner of the housetopthan in a house shared with a quarrelsome wife.

Solomon’s advice about marriage, wives, and women is complicated. Even with his wisdom, Solomon turned away from God’s intended plan for one man to marry one woman. First Kings 11 indicates Solomon had seven hundred wives and three hundred concubines. Yet he learned no earthly pleasure could replace honor for God. In Ecclesiastes 1:2, Solomon proclaims “Vanity of vanities! All is vanity.” Many of the proverbs contained in this book, therefore, can be seen as life lessons Solomon (Proverbs 25:1) learned “the hard way.”

While the imagery here is of an unpleasant wife, the concept applies to either spouse. A married couple could live in a spacious house, but if one gives the other no peace, they have only a house but not a home. This verse is identical to Proverbs 21:9 and similar to Proverbs 21:19. Personal peace with little material wealth is better that no peace with plenty of luxury.

When God created Eve to be Adam’s wife, He said she would be “a helper fit for him” (Genesis 2:18). Marriage unites two human beings to be partners. Peter counsels wives to “let [their] adorning be the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit” (1 Peter 3:4). He tells husbands to “live with your wives in an understanding way” and reminds them that their wives are “heirs with you of the grace of life” (1 Peter 3:7). These principles apply equally to both spouses. Godly peace-keeping requires both partners to apply love, rather than verbal abuse.

Verse 25. Like cold water to a thirsty soul,so is good news from a far country.

Modern persons are used to fast, easy communication. In fact, we are often frustrated when we cannot get immediate answers. Those living in the ancient world often needed to wait hours, days, or even years to hear answers to some questions. Most messages traveled only as fast as a person could move. Solomon (Proverbs 25:1) conducted trade with foreign countries and dispatched ambassadors to them. The relief of hearing good news, after an extended period of waiting and wondering, is compared to how cool water refreshes when one is thirsty.

Missionaries like Paul would have been overjoyed when messengers returned with good news. At one point in his missionary travels, Paul sent Tychicus to Ephesus so they could know how Paul and his companions were “and that he may encourage [the Ephesians’] hearts” (Ephesians 6:21–22). He also planned to send Timothy to Philippi to collect good news about the believers there. Timothy would return to Paul with that good news, and it would encourage Paul (Philippians 2:19–23). In the meantime, he sent Epaphroditus to the Philippians, because Epaphroditus had been longing for them and was distressed because the Philippians had heard he was ill (Philippians 2:25–26, 28).

The following proverb (Proverbs 25:26) contrasts this comparison by mentioning dirty waters; these do not refresh, they only frustrate.

Verse 26. Like a muddied spring or a polluted fountainis a righteous man who gives way before the wicked.

A drink of pure water from a spring or fountain is refreshing. Waters clogged with stirred-up dirt would disappoint someone who came there looking to end their thirst. The spring, itself, is a good thing. It was good in the past, and it will presumably be good in the future. In the moment it’s full of mud or pollution, the water source is not good. Solomon (Proverbs 25:1) compares this to an otherwise-godly person who shrinks in the face of evil. In that moment, the righteous person fails to meet expectations. It’s disappointing and unfortunate.

A sinning believer muddies his testimony and disappoints anyone who looks to him for an example of righteousness. It is sad that a believer falls into sin before the eyes of the wicked. When Simeon and Levi took revenge on Shechem, the prince of the land (Genesis 34:1–3, 13–29), for his defilement of their sister Dinah, their father Jacob told them, “You have brought trouble on me by making me stink to the inhabitants of the land, the Canaanites and the Perizzites” (Genesis 34:30). In modern times, the fall of a few well-known pastors and evangelists into the sin of adultery has sullied their testimony in the eyes of countless thousands of unbelievers and damaged the church’s credibility.

Verse 27. It is not good to eat much honey,nor is it glorious to seek one ‘s own glory.

A prior proverb mentioned the danger in having “too much of a good thing” (Proverbs 25:16). Overeating happens when someone wants to feel good, so they try to pile on too much food and wind up feeling worse. A person who seeks too much glory—excess honor, respect, titles, or reputation—winds up appearing un-glorious to others. Scholars note that the ending phrases of this proverb, in Hebrew, are somewhat obscure. Most take it to support the first phrases as a warning against excess, even in positive things.

Every Christian should remember that his body is a temple of the Holy Spirit, and he was bought with a price, the blood of Christ. Therefore, he should glorify God, not himself (see 1 Corinthians 6:19–20). Living out this truth keeps a Christian from falling into the disgrace alluded to in Proverbs 25:26. That knowledge should motivate believers to regulate urges, including eating habits. First Corinthians 10:31 says, “So, whether you eat or drink, or whatever you do, do all to the glory of God.”

Furthermore, every believer needs to honor the truth given in Isaiah 42:8: “I am the LORD; that is my name; my glory I give to no other.” Seeking one’s own glory is the epitome of pride, and James 4:6 says, “God opposes the proud.” A person who tries to make their body feel good with too much food only makes the body feel worse. A person who tries to make their spirit feel good with too much personal pride and glory only makes themselves feel smaller and less valuable.

Verse 28. A man without self-controlis like a city broken into and left without walls.

In the ancient world, the primary defense of a city was its walls. Unless an army was exceptionally large or very well-prepared, cities could take shelter behind walls and wait out an attack. This did not make a walled city invincible, but it did make an enormous difference in their defensive ability. The book of Nehemiah reports the rebuilding of Jerusalem’s broken walls and the attempt of the Jews’ enemies to stop the effort. Without good walls, the city was vulnerable to attack. In fact, it was virtually waiting to be conquered.

Here, Solomon (Proverbs 25:1) notes that a person lacking self-discipline is also defenseless. He is vulnerable to attacks from the enemy; especially relevant here the spiritual temptations of Satan (Ephesians 6:12). Self-control is much like a wall against temptation. It does not make the temptation go away, itself. Yet it helps a person resist until the temptation passes or is chased off.

The Devil often assaults us at our weakest points, which vary among believers. Pride is a common weakness (Proverbs 25:27). Other weaknesses may be illicit sexual desire, a love of money, a lust for pleasure, a craving for fame, selfish ambition, a materialist attitude, or some other weakness. The apostle Peter summons believers to “be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour” (1 Peter 5:8). Knowing how vulnerable to spiritual defeat he was, Paul practiced self-discipline. He writes in 1 Corinthians 9:27: “I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified.

“End of Proverbs 25

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