Proverbs 25:14

“Whoso boasteth himself of a false gift, etc.] Of his charity and alms deeds; bragging of great things he does this way, when he does nothing; or who is very vain in making large promises of what he will give, when he does not perform; either not having it in his heart, or in the power of his hands, to give what he promises; Satan like, who offered to give all the kingdoms of this world to Christ, if he would worship him, when nothing of it belonged unto him, or was in his power to give: and so the Vulgate Latin version renders it, “a glorious man”; that is, a vainglorious man, and “not fulfilling promises”. It may very well be applied to false teachers, who boast of their gifts and spiritual…”

“clouds--literally, "vapors" (Jer 10:13), clouds only in appearance. a false gift--promised, but not given.”

“The disappointment caused by him who promises much and performs little or nothing, is likened to the phenomena of an eastern climate; the drought of summer, the eager expectation of men who watch the rising clouds and the freshening breeze, the bitter disappointment when the breeze dies off, and the clouds pass away, and the wished for rain does not come. return to 'Top of Page'”

“Boasteth - Promising what he never intends to give. Is like - Like empty clouds carried about with wind, and not affording that rain which they promise. Proverbs 25:15”

“25:14 In Israel, rain is rare. When rain does not follow the appearance of storm clouds, it is like the disappointment caused by someone who gives empty promises. Cp. Jude’s description of false teachers (Jude 1:12).”

“boasteth: Pro 20:6; Kg1 22:11; Luk 14:11, Luk 18:10-14; Co2 11:13-18, Co2 11:31; Pe2 2:15-19; Jde 1:12, Jde 1:13, Jde 1:16 of a false gift: Heb. in a gift of falsehood Proverbs 25:15”

“This proverb relates to the word which promises much, but remains unaccomplished: Clouds and wind, and yet no rain - A man who boasteth with a false gift. Incorrectly the lxx and Targ. refer the predicate contained in the concluding word of the first line to all the three subjects; and equally incorrectly Hitzig, with Heidenheim, interprets מתּת שׁקר, of a gift that has been received of which one boasts, although it is in reality of no value, because by a lying promise a gift is not at all obtained. But as לחם כזבים, Pro 23:3, is bread which, as it were, deceives him who eats it, so מתת שׁקר is a gift which amounts to a lie, i.e., a deceitful pretence. Rightly Jerome: vir gloriosus et…”