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 to round out, to dig out), with reference to the blessing which flows from it to its surroundings (cf. Pro 10:11 and Joh 7:38). But the words “yielding to” (contrast “stood before,” 2Ki 10:4, or Jos 7:12), in the phrase “yielding to the godless,” may be understood of a spontaneous as well as of a constrained, forced, wavering and yielding, as the expression in the Psalm בּל־אמּוט [non movebor, Psa 10:6] affirms the certainty of being neither inwardly nor outwardly ever moved or shaken. The righteous shall stand fast and strong in God without fearing the godless (Isa 51:12.), unmoveable and firm as a brazen wall (Jer 1:17.). If, however, he is wearied with resistance, and from the fear of man, or the desire to please man, or from a false love of peace he yields before it, and so gives way - then he becomes like to a troubled fountain (רפשׂ, cogn. רמס, Eze 34:18; Isa 41:25; Jerome: fans turbatus pede), a ruined spring; his character, hitherto pure, is now corrupted by his own guilt, and now far from being a blessing to others, his wavering is a cause of sorrow to the righteous, and an offence to the weak - he is useful no longer, but only injurious. Rightly Lagarde: “The verse, one of the most profound of the whole book, does not speak of the misfortunate, but of the fall of the righteous, whose sin compromises the holy cause which he serves, 2Sa 12:14.” Thus also e.g., Löwenstein, with reference to the proverb Sanhedrin 92b: also in the time of danger let not a man disown his honour. Bachja, in his Ethics, referring to this figure, 26a, thinks of the possibility of restoration: the righteous wavers only for the moment, but at last he comes right (מתמוטט ועולה). But this interpretation of the figure destroys the point of the proverb.

Verse 27
This verse, as it stands, is scarcely to be understood. The Venet. translates 27b literally: ἔρευνά τε δόξας αὐτῶν δόξα; but what is the reference of this כּבדם? Euchel and others refer it to men, for they translate: “to set a limit to the glory of man is true glory;” but the “glory of man” is denoted by the phrase כּבד אדם, not by כּבדם; and, besides, חקר does not mean measure and limit. Oetinger explains: “To eat too much honey is not good; whereas the searching after their glory, viz., of pleasant and praiseworthy things, which are likened to honey, is glory, cannot be too much done,