Proverbs 27:17

Iron sharpeneth iron; so a man sharpeneth the countenance of his friend.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(17) So a man sharpeneth the countenance of his friend—i.e., the play of wit with wit sharpens and brightens up the face.

Benson Commentary

Proverbs 27:17. Iron sharpeneth iron — Iron tools are made sharp, and fit for use, by rubbing them against the file, or some other iron; so a man sharpeneth the countenance of his friend — Quickens his ingenuity, enlivens his affections, strengthens his judgment, excites him to virtuous and useful actions, and makes him, in all respects, a better man. The countenance is here put for the mind or spirit, the state and disposition of which are commonly visible in men’s countenances.

Matthew Henry's Concise Commentary

27:15,16. The contentions of a neighbour may be like a sharp shower, troublesome for a time; the contentions of a wife are like constant rain. 17. We are cautioned to take heed whom we converse with. And directed to have in view, in conversation, to make one another wiser and better. 18. Though a calling be laborious and despised, yet those who keep to it, will find there is something to be got by it. God is a Master who has engaged to honour those who serve him faithfully. 19. One corrupt heart is like another; so are sanctified hearts: the former bear the same image of the earthly, the latter the same image of the heavenly. Let us carefully watch our own hearts, comparing them with the word of God. 20. Two things are here said to be never satisfied, death and sin. The appetites of the carnal mind for profit or pleasure are always desiring more. Those whose eyes are ever toward the Lord, are satisfied in him, and shall for ever be so. 21. Silver and gold are tried by putting them into the furnace and fining-pot; so is a man tried by praising him. 22. Some are so bad, that even severe methods do not answer the end; what remains but that they should be rejected? The new-creating power of God's grace alone is able to make a change. 23-27. We ought to have some business to do in this world, and not to live in idleness, and not to meddle with what we do not understand. We must be diligent and take pains. Let us do what we can, still the world cannot be secured to us, therefore we must choose a more lasting portion; but by the blessing of God upon our honest labours, we may expect to enjoy as much of earthly blessings as is good for us.

Barnes' Notes on the Bible

The proverb expresses the gain of mutual counsel as found in clear, well-defined thoughts. Two minds, thus acting on each other, become more acute. This is better than to see in "sharpening" the idea of provoking, and the point of the maxim in the fact that the quarrels of those who have been friends are bitter in proportion to their previous intimacy.

Jamieson-Fausset-Brown Bible Commentary

17. a man sharpeneth … friend—that is, conversation promotes intelligence, which the face exhibits.

Matthew Poole's Commentary

Iron cutting tools are made bright, and sharp, and fit for use by rubbing them against the file, or some other iron. So a man, who being alone is sad, and dull, and unactive, by the company and conversation of his friend is greatly refreshed, his very wits are sharpened, and his spirit revived, and he is both fitted for and provoked to action.

The countenance is here put for the mind or spirit, whose temper or disposition is commonly visible in men’s countenances.

Gill's Exposition of the Entire Bible

Iron sharpeneth iron,.... A sword or knife made of iron is sharpened by it; so butchers sharpen their knives;

so a man sharpeneth the countenance of his friend; by conversation with him; thus learned men sharpen one another's minds, and excite each other to learned studies; Christians sharpen one another's graces, or stir up each other to the exercise of them, and the gifts which are bestowed on them, and to love and to good works. So Jarchi and Gersom understand it of the sharpening of men's minds to the learning of doctrine; but Aben Ezra, takes it in an ill sense, that as iron strikes iron and sharpens it, so a wrathful man irritates and provokes wrath in another. Some render the words, "as iron delighteth in iron, so a man rejoiceth the countenance of his friend", (i): by his company and conversation.

(i) "laetatur", a "laetari; ferrum in ferro laetatur, et virum laetificant ora socii ejus", Gussetius, p. 242. "ferrum ferro hiluratur, et vir exhilarat vultum sodalis sui", Schultens.

Geneva Study Bible

Iron sharpeneth iron; so a {g} man sharpeneth the countenance of his friend.

(g) One hasty man provokes another to anger.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

17. sharpeneth] This has been understood to mean exasperates. Comp. Mine enemy sharpeneth his eyes upon me, Job 16:9 (where, however, the Hebrew word is different). But, as it is a friend that is spoken of here, it is better to take the proverb in a good sense. See for illustrations, 1 Kings 10:1; 1 Kings 10:3; Acts 28:15.

The effect, however, is mutual, not like that of the whetstone to which Horace compares the critic,

acutum

Reddere quæ ferrum valet, exsors ipsa secandi.

De Art. Poet. 304, 5.

Pulpit Commentary

Verse 17. - Iron sharpeneth iron. The proverb deals with the influence which men have upon one another. So a man sharpeneth the countenance of his friend. So the Vulgate, Homo exacuit faciem amici sui. The action of the file is probably meant (1 Samuel 13:21); and the writer names iron as the sharpener rather than the whetstone, because he wishes to denote that one man is of the same nature as another, and that this identity is that which makes mutual action possible and advantageous. Some have taken the proverb in a bad sense, as if it meant that one angry word leads to another, one man's passion excites another's rage. Thus Aben Ezra. The Septuagint perhaps supports this notion by rendering, Ἀνὴρ δὲ παροξύνει πρόσωπον ἑταίρου. But the best commentators understand the maxim to say that intercourse with other men influences the manner, appearance, deportment, and character of a man, sharpens his wits, controls his conduct, and brightens his very face. Horace uses the same figure of speech, 'Ars Poet.,' 304 -

"Fungar vice cotis, acutum
Reddere quae ferrum valet, exsors ipsa secaudi." On the subject of mutual intercourse Euripides says, 'Androm.,' 683 -

Ἡ δ ὁμυλία
Πάντων βροτοῖσι γίγνεται διδάσκαλος

"Companionship
Is that which teaches mortals everything." Proverbs 27:17

Keil and Delitzsch Biblical Commentary on the Old Testament

This proverb expresses the influence arising from the intercourse of man with man:

Iron is sharpened by iron,

And a man may sharpen the appearance of another.

When the Masora reads יחד, Ewald remarks, it interprets the word as denoting "at the same time," and the further meaning of the proverb must then accord therewith. Accordingly he translates: "iron together with iron! and one together with the face of another!" But then the prep. ב or עם is wanting after the second יחד - for יחד is, in spite of Ewald, 217h, never a prep. - and the "face," 17b, would be a perplexing superfluity. Hitzig already replies, but without doing homage to the traditional text-punctuation, that such a violence to the use of language, and such a darkening of the thought, is not at all to be accepted. He suggests four ways of interpreting יחד: (1) the adverb יחד, united, properly (taken accusat.) union; (2) יחד, Psalm 86:11, imper. of the Piel יחד, unite; (3) יחדּ, Job 3:6, jussive of the Kal חדה, gaudeat; and (4) as Kimchi, in Michlol 126a, jussive of the Kal חדה ( equals חדד) acuere, after the form תחז, Micah 4:11. ויּחץ, Genesis 32:8, etc. in p. יחד, after the form אחז, Job 23:9. ויּחל, 2 Kings 1:2 ( equals ויּחלא, 2 Chronicles 16:12). If we take יחד with בּרזל, then it is priori to be supposed that in יחד the idea of sharpening lies; in the Arab. iron is simply called hadyda equals חדוּד, that which is sharpened, sharp; and a current Arab. proverb says: alḥadyd balḥadyd yuflah equals ferrum ferro diffinditur (vid., Freytag under the word falah). But is the traditional text-punctuation thus understood to be rightly maintained? It may be easily changed in conformity with the meaning, but not so that with Bttcher we read יחד and יחד, the fut. Kal of חדד: "iron sharpeneth itself on iron, and a man sharpeneth himself over against his neighbour" - for פני after a verb to be understood actively, has to be regarded as the object - but since יחד is changed into יחד (fut. Hiph. of חדד), and יחד into יחד or יחד (fut. Hiph. of חדד, after the form אחל, incipiam, Deuteronomy 2:25, or אחל, profanabo, Ezekiel 39:7; Numbers 30:3). The passive rendering of the idea 17a and the active of 17b thus more distinctly appear, and the unsuitable jussive forms are set aside: ferrum ferro exacuitur, et homo exacuit faciem amici sui (Jerome, Targ., the Venet.). But that is not necessary. As ויּעל may be the fut. of the Hiph. (he brought up) as well as of the Kal (he went up), so יחד may be regarded as fut. Kal, and יחד as fut. Hiph. Fleischer prefers to render יחד also as Hiph.: aciem exhibet, like יעשׁיר, divitias acquirit, and the like; but the jussive is not favourable to this supposition of an intransitive (inwardly transitive) Hiph. It may indeed be said that the two jussives appear to be used, according to poetic licence, with the force of indicatives (cf. under Proverbs 12:26), but the repetition opposes it. Thus we explain: iron is sharpened [gewetzt, Luther uses this appropriate word] by iron (ב of the means, not of the object, which was rather to be expected in 17b after Proverbs 20:30), and a man whets פני, the appearance, the deportment, the nature, and manner of the conduct of his neighbour. The proverb requires that the intercourse of man with man operate in the way of sharpening the manner and forming the habits and character; that one help another to culture and polish of manner, rub off his ruggedness, round his corners, as one has to make use of iron when he sharpens iron and seeks to make it bright. The jussive form is the oratorical form of the expression of that which is done, but also of that which is to be done.