Proverbs 25:7
for it is better that he says to you, "Come up here!" than that you should be demoted in the presence of the prince. Even what you have seen with your own eyes,
for it is better
The phrase "for it is better" suggests a comparison between two actions or outcomes, emphasizing the wisdom of choosing the more favorable path. In Hebrew, the word "tov" (טוֹב) is often used to denote "better" or "good," implying a moral or practical superiority. This phrase sets the stage for a lesson in humility and prudence, encouraging individuals to seek honor through modesty rather than self-promotion.

that he says to you
This part of the verse implies an external validation or recognition. The "he" in this context can be understood as a person of authority or influence. The Hebrew context often uses indirect speech to convey respect and deference, suggesting that true honor comes from being acknowledged by others rather than self-assertion.

'Come up here,'
The invitation "Come up here" signifies elevation and honor. In ancient Near Eastern cultures, being called to a higher place, whether literally or metaphorically, was a sign of favor and distinction. The Hebrew root "alah" (עָלָה) means to ascend or go up, often used in the context of moving to a higher status or position. This phrase encourages the reader to wait for rightful promotion rather than seeking it prematurely.

than to demote you
The contrast here is stark, with "demote" indicating a fall from grace or a reduction in status. The Hebrew root "shaphel" (שָׁפֵל) conveys the idea of being brought low or humbled. This serves as a warning against the dangers of pride and presumption, highlighting the potential for public embarrassment if one oversteps their bounds.

in the presence of the prince
The "presence of the prince" underscores the public and formal setting of this scenario. In ancient Israel, a prince or leader held significant authority and influence, and being in their presence was a matter of great importance. The Hebrew word "nasi" (נָשִׂיא) refers to a leader or chief, emphasizing the gravity of the situation. This phrase reminds the reader of the importance of maintaining humility and decorum in the presence of authority, as actions and reputations are scrutinized more closely in such settings.

Persons / Places / Events
1. The Prince
Represents authority or leadership. In the context of ancient Israel, a prince would be someone of high status, possibly a king or a noble.

2. The Speaker
The one who invites you to "come up here," symbolizing someone in authority who recognizes and elevates your status.

3. The Setting
A royal court or a place of authority where social hierarchies are evident, and one's position can be publicly acknowledged or diminished.
Teaching Points
Humility Over Self-Promotion
The verse teaches the value of humility. It is better to be invited to a higher position than to assume it and be embarrassed by demotion.

Recognition by Authority
True honor comes when those in authority recognize your worth and invite you to a higher place. This reflects God's recognition of our humility and service.

Avoiding Presumption
Presuming upon one's status or abilities can lead to public embarrassment. It is wise to let others recognize and elevate you.

God's Timing and Elevation
Trust in God's timing for elevation. Just as the prince invites you to "come up here," God will lift you up in due time if you remain humble.

Social Conduct and Wisdom
In social settings, wisdom dictates that we should not seek to elevate ourselves but wait for others to recognize our contributions and character.
Bible Study Questions
1. How does Proverbs 25:7 challenge our natural inclination towards self-promotion in today's society?

2. In what ways can we practice humility in our daily interactions, especially in professional or social settings?

3. How does the principle of being invited to "come up here" by a prince relate to our relationship with God and His timing for our lives?

4. Can you think of a situation where you or someone you know was either elevated or demoted in a public setting? What lessons were learned from that experience?

5. How do the teachings of Jesus in Luke 14:7-11 complement the wisdom found in Proverbs 25:7, and how can we apply these teachings in our lives today?
Connections to Other Scriptures
Luke 14:7-11
Jesus teaches about humility and taking the lowest place at a banquet, which echoes the wisdom of Proverbs 25:7. The principle of humility and being exalted by others rather than self-promotion is a common theme.

James 4:10
This verse speaks about humbling oneself before the Lord and being exalted by Him, reinforcing the idea that true honor comes from God and not self-promotion.
A Lesson in Courtly MannersE. Johnson Proverbs 25:6, 7
Modesty and Self-AssertionW. Clarkson Proverbs 25:6, 7
People
Hezekiah, Solomon
Places
Jerusalem
Topics
Better, Hither, Humble, Humiliate, Lower, Noble, Nobleman, Placed, Presence, Prince, Ruler, Shouldest, Shouldst
Dictionary of Bible Themes
Proverbs 25:7

     5879   humiliation

Proverbs 25:6-7

     4410   banquets

Proverbs 25:7-8

     5270   court

Proverbs 25:7-10

     5383   lawsuits

Library
An Unwalled City
'He that hath no rule over his own spirit is like a city that is broken down, and without walls.'--PROVERBS xxv. 28. The text gives us a picture of a state of society when an unwalled city is no place for men to dwell in. In the Europe of today there are still fortified places, but for the most part, battlements are turned into promenades; the gateways are gateless; the sweet flowers blooming where armed feet used to tread; and men live securely without bolts and bars. But their spirits cannot yet
Alexander Maclaren—Expositions of Holy Scripture

God's Glory in Hiding Sin
A sermon (No. 2838) intended for reading on Lord's Day, July 5th 1903, delivered by C. H. Spurgeon at the Metropolitan Tabernacle, Newington, on Lord's Day evening, July 15th, 1877. "It is the glory of God to conceal a thing: but the honour of kings is to search out a matter."--Proverbs 25:2. The translation of our text, if it had been more literal, would have run thus, "It is the glory of God to cover a matter, but the honor of kings is to search out a matter." For the sake of variety in language
C.H. Spurgeon—Sermons on Proverbs

Good News
A sermon (No. 2866) delivered on Thursday Evening, January 6th, 1876, by C.H. Spurgeon at The Metropolitan Tabernacle, Newington. "As cold waters to a thirsty soul, so is good news from a far country."--Proverbs 25:25. This is a text for summertime rather than for a winter's evening. It is only on one of our hottest summer days that we could fully appreciate the illustration here employed; we need to be parched with thirst to be able to feel the value of cold waters to quench our thirst. At the same
C.H. Spurgeon—Sermons on Proverbs

That a Man Should not be a Curious Searcher of the Sacrament, but a Humble Imitator of Christ, Submitting his Sense to Holy Faith
The Voice of the Beloved Thou must take heed of curious and useless searching into this most profound Sacrament, if thou wilt not be plunged into the abyss of doubt. He that is a searcher of Majesty shall be oppressed by the glory thereof.(1) God is able to do more than man can understand. A pious and humble search after truth is to be allowed, when it is always ready to be taught, and striving to walk after the wholesome opinions of the fathers. 2. Blessed is the simplicity which leaveth alone
Thomas A Kempis—Imitation of Christ

Epistle xxxix. To Eulogius, Patriarch of Alexandria.
To Eulogius, Patriarch of Alexandria. Gregory to Eulogius, &c. As cold water to a thirsty soul, so is good news from a far country (Prov. xxv. 25). But what can be good news to me, so far as concerns the behoof of holy Church, but to hear of the health and safety of your to me most sweet Holiness, who, from your perception of the light of truth, both illuminate the same Church with the word of preaching, and mould it to a better way by the example of your manners? As often, too, as I recall in
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Epistle Xlii. To Eulogius, Patriarch of Alexandria.
To Eulogius, Patriarch of Alexandria. Gregory to Eulogius, &c. We return great thanks to Almighty God, that in the mouth of the heart a sweet savour of charity is experienced, when that which is written is fulfilled, As cold water to a thirsty soul, so is good news from a far country (Prov. xxv. 25). For I had previously been greatly disturbed by a letter from Boniface the Chartularius, my responsalis, who dwells in the royal city, saying that your to me most sweet and pleasant Holiness had suffered
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Wherefore Christ Undertook a Method of Setting us Free So Painful and Laborious, when a Word from Him, or an Act of his Will, Would Alone
Wherefore Christ undertook a method of setting us free so painful and laborious, when a word from Him, or an act of His will, would alone have sufficed. 19. Then he labours to teach and persuade us that the devil could not and ought not to have claimed for himself any right over man, except by the permission of God, and that, without doing any injustice to the devil, God could have called back His deserter, if He wished to show him mercy, and have rescued him by a word only, as though any one denies
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

"Boast not Thyself of To-Morrow, for Thou Knowest not what a Day May Bring Forth. "
Prov. xxvii. 1.--"Boast not thyself of to-morrow, for thou knowest not what a day may bring forth." There are some peculiar gifts that God hath given to man in his first creation, and endued his nature with, beyond other living creatures, which being rightly ordered and improved towards the right objects, do advance the soul of man to a wonderful height of happiness, that no other sublunary creature is capable of. But by reason of man's fall into sin, these are quite disordered and turned out of
Hugh Binning—The Works of the Rev. Hugh Binning

Love in the Old Covenant.
"A new commandment I give unto you, that ye love one another."-- John xiii. 34. In connection with the Holy Spirit's work of shedding abroad the love of God in our hearts, the question arises: What is the meaning of Christ's word, "A new commandment I give unto you"? How can He designate this natural injunction, "To love one another," a new commandment? This offers no difficulty to those who entertain the erroneous view that during His ministry on earth Christ established a new and higher religion,
Abraham Kuyper—The Work of the Holy Spirit

The Old Testament Canon from Its Beginning to Its Close.
The first important part of the Old Testament put together as a whole was the Pentateuch, or rather, the five books of Moses and Joshua. This was preceded by smaller documents, which one or more redactors embodied in it. The earliest things committed to writing were probably the ten words proceeding from Moses himself, afterwards enlarged into the ten commandments which exist at present in two recensions (Exod. xx., Deut. v.) It is true that we have the oldest form of the decalogue from the Jehovist
Samuel Davidson—The Canon of the Bible

How the Silent and the Talkative are to be Admonished.
(Admonition 15.) Differently to be admonished are the over-silent, and those who spend time in much speaking. For it ought to be insinuated to the over-silent that while they shun some vices unadvisedly, they are, without its being perceived, implicated in worse. For often from bridling the tongue overmuch they suffer from more grievous loquacity in the heart; so that thoughts seethe the more in the mind from being straitened by the violent guard of indiscreet silence. And for the most part they
Leo the Great—Writings of Leo the Great

God's Glory the Chief End of Man's Being
Rom. xi. 36.--"Of him and through him, and to him, are all things, to whom be glory for ever." And 1 Cor. x. 31--"Whatsoever ye do, do all to the glory of God." All that men have to know, may be comprised under these two heads,--What their end is, and What is the right way to attain to that end? And all that we have to do, is by any means to seek to compass that end. These are the two cardinal points of a man's knowledge and exercise. Quo et qua eundum est,--Whither to go, and what way to go.
Hugh Binning—The Works of the Rev. Hugh Binning

Christian Behavior
Being the fruits of true Christianity: Teaching husbands, wives, parents, children, masters, servants, etc., how to walk so as to please God. With a word of direction to all backsliders. Advertisement by the Editor This valuable practical treatise, was first published as a pocket volume about the year 1674, soon after the author's final release from his long and dangerous imprisonment. It is evident from the concluding paragraph that he considered his liberty and even his life to be still in a very
John Bunyan—The Works of John Bunyan Volumes 1-3

Appendix v. Rabbinic Theology and Literature
1. The Traditional Law. - The brief account given in vol. i. p. 100, of the character and authority claimed for the traditional law may here be supplemented by a chronological arrangement of the Halakhoth in the order of their supposed introduction or promulgation. In the first class, or Halakhoth of Moses from Sinai,' tradition enumerates fifty-five, [6370] which may be thus designated: religio-agrarian, four; [6371] ritual, including questions about clean and unclean,' twenty-three; [6372] concerning
Alfred Edersheim—The Life and Times of Jesus the Messiah

The History Books
[Illustration: (drop cap T) Assyrian idol-god] Thus little by little the Book of God grew, and the people He had chosen to be its guardians took their place among the nations. A small place it was from one point of view! A narrow strip of land, but unique in its position as one of the highways of the world, on which a few tribes were banded together. All around great empires watched them with eager eyes; the powerful kings of Assyria, Egypt, and Babylonia, the learned Greeks, and, in later times,
Mildred Duff—The Bible in its Making

The Ninth Commandment
Thou shalt not bear false witness against thy neighbour.' Exod 20: 16. THE tongue which at first was made to be an organ of God's praise, is now become an instrument of unrighteousness. This commandment binds the tongue to its good behaviour. God has set two natural fences to keep in the tongue, the teeth and lips; and this commandment is a third fence set about it, that it should not break forth into evil. It has a prohibitory and a mandatory part: the first is set down in plain words, the other
Thomas Watson—The Ten Commandments

Proverbs
Many specimens of the so-called Wisdom Literature are preserved for us in the book of Proverbs, for its contents are by no means confined to what we call proverbs. The first nine chapters constitute a continuous discourse, almost in the manner of a sermon; and of the last two chapters, ch. xxx. is largely made up of enigmas, and xxxi. is in part a description of the good housewife. All, however, are rightly subsumed under the idea of wisdom, which to the Hebrew had always moral relations. The Hebrew
John Edgar McFadyen—Introduction to the Old Testament

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