Sprüche 25:6

There now follows a second proverb with מלך, as the one just explained was a second with מלכים: a warning against arrogance before kings and nobles. 6 Display not thyself before the king, And approach not to the place of the great. 7 For better than one say to thee, "Come up hither," Than that they humble thee before a prince, Whom thine eyes had seen. The גּדלים are those, like Pro 18:16, who by virtue of their descent and their office occupy a lofty place of honour in the court and in the state. נדיב (vid., under Pro 8:16) is the noble in disposition and the nobleman by birth, a general designation which comprehends the king and the princes. The Hithpa. התהדּר is like the reflex forms Pro 12:9; Pro 13:7, for it signifies to conduct oneself as הדוּר or נהדּר (vid., Pro 20:29), to play the part of one highly distinguished. עמד has, 6b, its nearest signification: it denotes, not like נצּב, standing still, but approaching to, e.g., Jer 7:2. The reason given in Pro 25:7 harmonizes with the rule of wisdom, Luk 14:10.: better is the saying to thee, i.e., that one say to thee (Ewald, 304b), עלה הנּה (so the Olewejored is to be placed), προσανάβηθι ἀνώτερον (thus in Luke), than that one humble thee לפני נדיב, not: because of a prince (Hitzig), for לפני nowhere means either pro (Pro 17:18) or propter, but before a prince, so that thou must yield to him (cf. Pro 14:19), before him whom thine eyes had seen, so that thou art not excused if thou takest up the place appropriate to him. Most interpreters are at a loss to explain this relative. Luther: "which thine eyes must see," and Schultens: ut videant oculi tui. Michaelis, syntactically admissible: quem videre gestiverunt oculi tui, viz., to come near to him, according to Bertheau, with the request that he receives some high o…

Here we see, 1. That religion is so far from destroying good manners that it reaches us to behave ourselves lowly and reverently towards our superiors, to keep our distance, and give place to those to whom it belongs "Put not forth thyself rudely and carelessly in the king's presence, or in the presence of great men; do not compare with them" (so some understand it); "do not vie with them in apparel, furniture, gardens, house-keeping, or retinue, for that is an affront to them and will waste thy own estate." 2. That religion teaches us humility and self-denial, which is a better lesson than that of good manners: "Deny thyself the place thou art entitled to; covet not to make a fair show, nor air at preferment, nor thrust thyself into the company of those that are above thee; be content in a low sphere if that is it which God has allotted to thee." The reason he gives is because this is really the way to advancement, as our Saviour shows in a parable that seems to be borrowed from this, Luk 14:9. Not that we must therefore pretend modesty and humility, and make a stratagem of it, for the courting of honour, but therefore we must really be modest and humble, because God will put honour on such and so will men too. It is better, more for a man's satisfaction and reputation, to be advanced above his pretensions and expectations, than to be thrust down below them, in the presence of the prince, whom it was a great piece of honour to be admitted to the sight of and a great piece of presumption to look upon without leave.

25:6-7 To gain an audience with the king, a wise person will practice humility instead of pride (cp. Matt 20:20-28).