What does the Bible say about flattery?

c. 392–422 · Augustine of Hippo, Expositions on the Psalms (Enarrationes in Psalmos) 109.3

“They have spoken against me with false tongues” (ver. 2): then chiefly when they praised him as a “good Master” with insidious adulation. Whence it is elsewhere said: “and they that praised me, are sworn together against me.” Next, because they burst into cries, “Crucify Him, crucify Him;” he hath added, “They compassed me about also with words of hatred.” They who with a treacherous tongue spoke words seemingly of love, and not of hatred, “against me,” since they did this insidiously; afterwards “compassed me about with words” not of false and deceitful love, but of open “hatred, and fought against me without a cause.”

c. 1400 · Albert the Great (attributed), On Cleaving to God Chapter 14

And do not seek to be respected by others and given precedence before others, but rather flee with all your heart and soul the poison of this disease, the venom of praise, the concern for boasting and vanity, lest, as the prophet says, The wicked is praised in his own heart’s desires, (Psalm 10.4) and Isaiah, They who speak good of you, deceive you and destroy the way of your feet, (Isaiah 3.12) and the Lord in Luke, Woe to you when men speak well of you! (Luke 6.26).

1557 · John Calvin, Commentary on the Psalms, part 5 (Psalms 119:121-150) 141.5

By the oil they understand the pernicious adulations by which the wicked would ruin us, and plunge us deeper and deeper in destruction, while they seem to administer pleasure. This would make the passage convey a fuller meaning, That while David was pliable and yielding in the matter of reproof, he fled from flattery as from the fatal songs of the Sirens. However sweet praise may be to the taste at first, every one who lends an ear to flattery, drinks in a poison which will presently diffuse itself through the whole heart. Let us learn by David’s example to reject all flatteries, prone as we are naturally to receive them, and to renounce waywardness and obstinacy, lest we should put away from us those corrections which are wholesome remedies for our vices.

1557 · John Calvin, Commentary on the Psalms, part 2 (Psalms 36-66) 55.20

The same charge is insisted upon still further, when it is added, that butter and oil were in his lips, while war was in his heart, and his words themselves were darts. To appearance they were soft and agreeable, but they covered a hidden virulence and cruelty which wounded like a sword or like darts, according to the common proverb, that deceivers carry on their lips poison besmeared with honey. It is well known how many fair promises and flatteries Saul addressed to David with a view to entrap him, and we may conjecture that the same arts were practiced by his courtiers. It is one special trial of the Lord’s people, that they are exposed to such attempts on the part of crafty men to seduce them into destruction. Here the Holy Spirit puts a mark of reprobation upon all subtilty of this kind, and particularly upon treacherous flatteries, exhorting us to cultivate simplicity of intention.

1710 · Matthew Henry, Commentary on Psalms 55.16-23

] They are base and hypocritical, pretending friendship while they design mischief (v. 21): "The words of his mouth" (probably, he means Ahithophel particularly) "were smoother than butter and softer than oil, so courteous was he and obliging, so free in his professions of respect and kindness and the proffers of his service; yet, at the same time, war was in his heart, and all this courtesy was but a stratagem of war, and those very words had such a mischievous design in them that they were as drawn swords designed to stab." They smile in a man's face, and cut his throat at the same time, as Joab, that kissed and killed. Satan is such an enemy; he flatters men into their ruin. When he speaks fair, believe him not.

1710 · Matthew Henry, Commentary on Proverbs 10.18

Observe here, Malice is folly and wickedness. 1. It is so when it is concealed by flattery and dissimulation: He is a fool, though he may think himself a politician, that hides hatred with lying lips, lest, if it break out, he should be ashamed before men and should lose the opportunity of gratifying his malice. Lying lips are bad enough of themselves, but have a peculiar malignity in them when they are made a cloak of maliciousness. But he is a fool who thinks to hide any thing from God.

1710 · Matthew Henry, Commentary on Psalms 78.9-39

They were not sincere in this profession (v. 36, 37): They did but flatter him with their mouth, as if they thought by fair speeches to prevail with him to revoke the sentence and remove the judgment, with a secret intention to break their word when the danger was over; they did not return to God with their whole heart, but feignedly, Jer. iii. 10. All their professions, prayers, and promises, were extorted by the rack. It was plain that they did not mean as they said, for they did not adhere to it. They thawed in the sun, but froze in the shade. They did but lie to God with their tongues, for their heart was not with him, was not right with him, as appeared by the issue, for they were not stedfast in his covenant.

1834 · Albert Barnes, Notes on the Bible: Psalms 12.2

The verb from which the word used here is derived - חלק chālaq - means properly to divide, to distribute; then, to make things equal or smooth; then, to make smooth or to shape, as an artisan does, as with a plane; and then, "to make things smooth with the tongue," that is, "to flatter." See Psa 5:9; Pro 5:3; Pro 26:28; Pro 28:23; Pro 29:5. The meaning is, that no confidence could be placed in the statements made. There was no certainty that they were founded on truth; none that they were not intended to deceive. Flattery is the ascribing of qualities to another which he is known not to possess - usually with some sinister or base design.

1834 · Albert Barnes, Notes on the Bible: Psalms 28.3

Who put on plausible pretexts. They appear to be your friends; they profess to be so. They use flattering words while they tempt you to go astray. But mischief is in their hearts - They are secretly plotting your ruin. They wish to lead you into such courses of life in order that you may fall into sin; that you may dishonor religion; that you may disgrace your profession; or that they may in some way profit by your compliance with their counsels. So the wicked, under plausible pretences, would allure the good; so the corrupt would seduce the innocent; so the enemies of God would entice his friends, that they may bring shame and reproach upon the cause of religion.

1834 · Albert Barnes, Notes on the Bible: Daniel 11.21

And obtain the kingdom by flatteries - חלקלקות chălaqelaqqôth - "lubricitates, blanditiae." "The word," says Elliott (Rev. iv. 133), "has a double sense, being applied both to the slipperiness of a path, and the slipperiness or flattering and deceit of the tongue." In the former sense it occurs in Psa 35:6, "Let their way be dark and slippery;" in the latter, its originating verb, Pro 2:16; Pro 7:5, "The stranger that flattereth or dissembleth with his words;" and Pro 29:5, "A man that flattereth (or dissembleth to) his neighbor." In this latter sense the verbal seems to be used both here and in the verses Dan 11:32, Dan 11:34 below: "arts of dissimulation." - Gesenius. The probable meaning here is, that he would obtain the throne by acts of dissembling, and by promises of rewards and offices. Such promises he would probably make to Eumenes, king of Pergamos, and to the Syrian nobles and people who espoused his cause. It would not be difficult to secure the aid of multitudes in this way, and the character of Antiochus was just such as to permit him to use any of these arts to accomplish his ends. Perhaps, also, he might hold out the hope of aid from the Romans, with whom he had long lived. It was no uncommon thing for an usurper to make his way by flattering certain classes of a people, and by promises of largesses, of offices, and of the removal of oppressive burdens.

1872 · Charles Haddon Spurgeon, The Treasury of David, vol. 2 (Psalms 27-57) 55.20-21

“The words of his mouth were smoother than butter.” He lauded and larded the man he hoped to devour. He buttered him with flattery and then battered him with malice. Beware of a man who has too much honey on his tongue; a trap is to be suspected where the bait is so tempting. Soft, smooth, oily words are most plentiful where truth and sincerity are most scarce. “But war was in his heart.” He brought forth butter in a lordly dish, but he had a tent-pin ready for the temples of his guest.

c. 207–212 · Tertullian, Against Marcion (Adversus Marcionem) 4.15

“Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets.” With equal stress does the Creator, by His prophet Isaiah, censure those who seek after human flattery and praise: “O my people, they who call you happy mislead you, and disturb the paths of your feet.” In another passage He forbids all implicit trust in man, and likewise in the applause of man; as by the prophet Jeremiah: “Cursed be the man that trusteth in man.” Whereas in Psalm cxvii. it is said: “It is better to trust in the Lord than to put confidence in man; it is better to trust in the Lord than to place hope in princes.” Thus everything which is caught at by men is adjured by the Creator, down to their good words. It is as much His property to condemn the praise and flattering words bestowed on the false prophets by their fathers, as to condemn their vexatious and persecuting treatment of the (true) prophets. As the injuries suffered by the prophets could not be imputed to their own God, so the applause bestowed on the false prophets could not have been displeasing to any other god but the God of the true prophets.

c. 398–404 · John Chrysostom, Homilies on 1 Thessalonians (In epistulam i ad Thessalonicenses homiliae 1-11) 2

, 6. “For neither at any time were we found using words of flattery, as ye know, nor a cloak of covetousness, God is witness; nor seeking glory of men, neither from you, nor from others, when we might have been burdensome, as Apostles of Christ.” For “neither at any time,” he says, “were we found using words of flattery”; that is, we did not flatter, which is the part of deceivers, who wish to get possession and to domineer. No one can say that we flattered in order to rule, nor that we had recourse to it for the sake of wealth.

1550 · John Calvin, Commentary on 1 Thessalonians 2.5

It is not without good reason that he repeats it so frequently, that the Thessalonians knew that what he states is true. For there is not a surer attestation, than the experience of those with whom we speak. And this was of the greatest importance to them, because Paul relates with what integrity he had conducted himself, with no other intention, than that his doctrine may have the greater respect, for the building up of their faith. It is, however, a confirmation of the foregoing statement, for he that is desirous to please men, must of necessity stoop shamefully to flattery, while he that is intent upon duty with an earnest and upright disposition, will keep at a distance from all appearance of flattery.

1710–1714 · Matthew Henry, Commentary on Mark 12.13-17

The pretence they made was, that they desired him to resolve them a case of conscience, which was of great importance in the present juncture; and they take on them to have a high opinion of his ability to resolve it, v. 14. They complimented him at a high rate, called him Master, owned him for a Teacher of the way of God, a Teacher of it in truth, one who taught what was good, and upon principles of truth, who would not be brought by smiles or frowns to depart a step from the rules of equity and goodness; "Thou carest for no man, nor regardest the person of men, thou art not afraid of offending either the jealous prince on one hand, or the jealous people on the other; thou art right, and always in the right, and dost in a right manner declare good and evil, truth and falsehood."

c. 1714 · William Harris, Commentary on Colossians 2.4-12

See the danger of enticing words; how many are ruined by the flattery of those who lie in wait to deceive, and by the false disguises and fair appearances of evil principles and wicked practices. By good words, and fair speeches, they deceive the hearts of the simple, Rom. xvi. 18. "You ought to stand upon your guard against enticing words, and be aware and afraid of those who would entice you to any evil; for that which they aim at is to spoil you."

c. 1714 · Joseph Hill, Commentary on 2 Peter 2.1-3

Observe, in the next place, the method seducers take to draw disciples after them: they use feigned words; they flatter, and by good words and fair speeches deceive the hearts of the simple, inducing them to yield entirely to the opinions which these seducers endeavour to propagate, and sell and deliver themselves over to the instruction and government of these false teachers, who make a gain of those whom they make their proselytes, serving themselves and making some advantage of them; for all this is through covetousness, with a desire and design to get more wealth, or credit, or commendation, by increasing the number of their followers.

1834 · Albert Barnes, Notes on the Bible: Romans 16.18

The authors of parties and divisions, in church and state, have this usually in view. It is for the indulgence of some earthly appetite; to obtain function or property; or to gratify the love of dominion. And by good words - Mild, fair, plausible speeches; with an appearance of great sincerity, and regard for the truth; compare Col 2:4; Pe2 3:3. People who cause divisions commonly make great pretensions to peculiar love of truth and orthodoxy; and put on the appearance of great sincerity, sanctity, and humility. And fair speeches - Greek εὐλογίας eulogias, eulogy, praise, flattery. This is another very common art. "Flattery" is one of the most powerful means of forming parties in the church; and "a little special attention," or promise of an office, or commendation for talents or acquirements, will secure "many" to the purposes of party whom no regard for truth or orthodoxy could influence a moment.

1834 · Albert Barnes, Notes on the Bible: 1 Thessalonians 2.5

The word here rendered "flattering" - κολακείας kolakeias - occurs nowhere else in the New Testament. The meaning is, that the apostle did not deal in the language of adulation; he did not praise them for their beauty, wealth, talent, or accomplishments, and conceal from them the painful truths about their guilt and danger. He stated simple truth - not refusing to commend people if truth would admit of it, and never hesitating to declare his honest convictions about their guilt and danger. One of the principal arts of the deceiver on all subjects is flattery; and Paul says, that when preaching to the Thessalonians he had carefully avoided it. He now appeals to that fact as a proof of his own integrity. They knew that he had been faithful to their souls.

1856 · J. C. Ryle, Expository Thoughts on the Gospels: Matthew 22.15-22

The first thing which demands our attention in these verses, is the flattering language with which our Lord was accosted by His enemies. "Teacher," they said, "we know that you are honest, and teach the way of God in truth, no matter who you teach, for you aren't partial to anyone." How well these Pharisees and Herodians talked! What smooth and honeyed words were these! They thought, no doubt, that by good words and fair speeches they would throw our Lord off His guard. It might truly be said of them, "his mouth was smooth as butter, but his heart was war. His words were softer than oil, yet they were drawn swords." (Psalm 55:21.)

1856–1869 · J. C. Ryle, Expository Thoughts on the Gospels: Luke 20.20-26

The true servant of Christ must expect to meet people of this description, as long as the world stands. There never will be lacking those, who from selfish or sinister motives will profess with their lips to love Christ, while in heart they deny Him. There will always be some, who "by good words and fair speeches," will attempt to deceive the heart of the simple. The union of "burning lips and a wicked heart," is far from uncommon. There are probably few congregations which do not contain some of those whom Solomon likens to "potsherds, covered with silver dross."

1892 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 38 (1892) 2267

Holy Scripture is not complimentary to unrenewed human nature. You may search it through and through to find a single flattering word to unregenerate man, but you will search in vain! This style of speech is left to those who ignore Divine Inspiration. They draw their inspiration from another fountain—from a desire to walk according to the course of this world—according to the Prince of the power of the air. They can use flattering speeches in addressing the ungodly, but the Holy Spirit never does.

1710 · Matthew Henry, Commentary on Job 32.15-22

I am resolved to flatter no man." He would not speak otherwise than he thought, either, (1.) In compassion to Job, because he was poor and in affliction, would not make his case better than he really took it to be, for fear of increasing his grief; "but, let him bear it as he can, he shall be told the truth." Those that are in affliction must not be flattered, but dealt faithfully with. When trouble is upon any it is foolish pity to suffer sin upon them too (Lev. xix. 17), for that is the worst addition that can be to their trouble. Thou shalt not countenance, any more than discountenance, a poor man in his cause (Exod. xxiii. 3), nor regard a sad look any more than a big look, so as, for the sake of it, to pervert justice, for that is accepting persons.

1710 · Matthew Henry, Commentary on Job 13.1-12

Let them not think to impose upon God as they might upon a man like themselves, nor expect to gain his countenance in their bad practices by pretending a zeal for him and his honour. "As one man mocks another by flattering him, do you think so to mock him and deceive him?" Assuredly those who think to put a cheat upon God will prove to have put a cheat upon themselves.

1719 · Isaac Watts, The Psalms of David Imitated in the Language of the New Testament 12.1

The whole discourse, when neighbours meet, Is fill'd with trifles loose and vain; Their lips are flattery and deceit, And their proud language is profane. But lips, that with deceit abound, Shall not maintain their triumph long; The God of vengeance will confound The flattering and blaspheming tongue.

1834 · Albert Barnes, Notes on the Bible: Job 32.22

Knowing that I am to go to the realities of another state of being, I cannot flatter people. I must tell them the exact and simple truth." There could be no better preventive of flattery than this. The conviction that we are soon to appear before God, where all are on a level, and where every mask will be stripped off, and everything appear as it is, would prevent us from ascribing to others qualities which we know they do not possess, and from giving them titles which will only exalt them in their own estimation, and hide the truth from their minds.

1834 · Albert Barnes, Notes on the Bible: Job 32.21

Elihu means to say that on no account would he use partiality or flattery in what he said. Accept any man's person - Treat any with partiality. That is, "I will not be influenced by rank, age, wealth, or personal friendship, in what I say. I will state the truth impartially, and will deliver my sentiments with entire freedom;" see the phrase explained in the notes at Job 13:8. Neither let me give flattering titles unto man - The word used here (כנה kânâh - not used in the Qal, but found only in the Piel), means to address in a friendly and soothing manner; to speak kindly to anyone, Isa 44:5; Isa 45:4; and then to flatter. That is, undoubtedly, its meaning here. Elihu says he did not know how to flatter anyone. He meant to state the exact truth; to treat each one impartially; and not to be influenced by the rank or wealth of those whom he addressed. He meant to deal in plain and simple truth.