Verse 21. - Fining pot, etc. (see on Proverbs 17:3; comp. also Proverbs 25:4). So is a man to his praise. The Hebrew is literally, The crucible for silver, and the furnace for gold, and a man according, to his praise; i.e. as the processes of metallurgy test the precious metals, so a man's public reputation shows what he is really worth, as is stated in Proverbs 12:8. As the crucible brings all impurities to the surface, so public opinion drags forth all that is bad in a man, and he who stands this test is generally esteemed. Certainly praise is a stimulus to exertion, an incentive to try to make one's self worthy of the estimation in which one is held, especially if he purifies it from the dross and earthliness mixed with it, and takes to himself only what is genuine and just. But public opinion is very commonly false end is always a very unsafe criterion of moral excellence. Hence other interpretations have been proposed. Ewald renders, "and a man according to his boasting," that is, according to that which he most praises in himself and others. So virtually Hitzig, Bottcher, Zockler, and others. In this view the gnome denotes that a man's real character is best examined by the light cast upon it by his usual line of thought, what he most prides himself upon, what he admires most in other men. Plumptre, after Gesenius and Fleischer, has, "So let a man be to his praise," i.e. to the mouth which praises him; let him test this commendation, to see what it is worth, before he accepts it as his due. The explanation first given seems on the whole most suitable, when we reflect that the highest morality is not always enunciated, and that secondary motives are widely recognized as factors in action and judgment. There are not wanting men in modern days who uphold the maxim, Vox populi, vox Dei. Septuagint, "The action of fire is a test for silver and gold, so a man is tested by the mouth of them that praise him." No surer test of a man's true character can be found than his behaviour under praise; many men arc spoiled by it. If a man comes forth from it without injury, not rendered vain, or blind to his defects, or disdainful of others, his disposition is good, and the commendation lavished upon him may be morally and spiritually beneficial. Vulgate, Sic probatur homo ore laudantis, "So is a man proved by the mouth of him that praises him." The following passage from St. Gregory, commenting on this, is worth quoting, "Praise of one's self tortures the just, but elates the wicked. But while it tortures, it purifies the just; and while it pleases the wicked, it proves them to be reprobate. For these revel in their own praise, because they seek not the glory of their Maker. But they who seek the glory of their Maker are tortured with their own praise, lest that which is spoken of without should not exist within them; lest, if that which is said really exists, it should be made void in the sight of God by these very honours; lest the praise of men should soften the firmness of their heart, and should lay it low in self-satisfaction; and lest that which ought to aid them to increase their exertions, should be even now the recompense of their labour. But when they see that their own praises tend to the glory of God, they even long for and welcome them. For it is written, "That they may see your good works, and glorify your Father which is in heaven" ('Moral.,' 26:62, Oxford transl.). The LXX. adds a verse which is not found in the Hebrew, but occurs in some manuscripts of the Latin Version, "The heart of the transgressor seeketh out evils, but an upright heart seeketh knowledge."