Proverbs · Chapter 26

Verse 1. As snow in summer] None of these is suitable to the time; and at this unsuitable time, both are unwelcome: so a fool to be in honour is unbecoming.

Verse 1. As snow in summer, &c. — Unseasonable and unbecoming; so honour is not seemly for a fool — Because he neither deserves it, nor knows how to use it, and his folly is both increased and manifested by it. Bishop Patrick considers this as a tacit admonition to kings (for whose use principally, he thinks, this last part of the book of Proverbs was collected) to be very careful in disposing of preferments only to worthy persons; bad men being made worse by them, and usually doing as much hurt to others, by the abuse of their power, as snow or hail does to the fruits of the earth, when they are ripe and ready to be gathered. “So that,” says he, “we may make this aphorism out of Solomon’s words, that ‘the blending of summer and winter would not cause a greater disorder in the natural world, than the disposal of honour to bad men (and consequently throwing contempt upon the good) doth in the moral world.’”

Verse 1. As snow in summer, which beats down the fruits; and as rain in harvest, which causes the corn to shoot in the ear; so is honour incongruous to a fool. He shames his laurels, he wastes his money, and dishonours his station.

1. As snow in summer… as rain… harvest — Both of which are, in Palestine, rare at the seasons named, and their occurrence then deemed calamitous, as being damaging to the crops. So is it, too, in some parts of California, which has a similar climate. So honour (preferment) is not seemly for a fool — Does not sit well on him, or fit him; a figure supposed to be taken from a misfitting or unbecoming garment. The ideas of grossness, stupidity, and wickedness are embraced in the Hebrew lysk, (kesil,) which we render fool. See on Proverbs 1:22. Compare 1 Samuel 12:17.

V. 2. By flying-Secures itself from the fowler. Not come-Upon the innocent person, but he shall escape from it like a bird.

Verse 2. As the bird] rwpx tsippor is taken often for the sparrow; but means generally any small bird. As the sparrow flies about the house, and the swallow emigrates to strange countries; so an undeserved malediction may flutter about the neighbourhood for a season: but in a short time it will disappear as the bird of passage; and never take effect on the innocent person against whom it was pronounced.

Verse 2. As the bird by wandering — Namely, from place to place: that is, as by its restlessness it secures itself from the fowler, that he cannot shoot at it, or spread his net over it; so the curse causeless shall not come — Namely, upon the innocent person, but he shall escape from it as the bird escapes the fowler. Or, as some interpret it, “Curses which fly out of men’s mouths causelessly, shall no more alight where they would have them, than a sparrow that wanders uncertainly, or a dove that flies away swiftly, will settle according to their direction.”

Ver. 2. As the bird by wandering: ut passer ad vagandum, et ut hirundo ad gyrandum, &c.: as the sparrow by vagrating, and as the swallow by flying round to a warmer climate, and returning to build her nest in the same house; so a causeless curse shall never come. What then shall be done to unburden the conscience of a guilty world? The wrongs and insults offered to women; the tricks, frauds, and robberies in trade; the innumerable estates, entirely wrested from ruined families by means of mortgages, not to mention war and bloodshed; do not the ghosts of injured innocence, of parents whose orphans are defrauded; does not the blood of martyrs raise a loud cry in the ears of heaven, “How long, oh Lord, holy and true, dost thou not avenge our blood on them that dwell on the earth.” Revelation 6:10. What shall the guilty do? Let them make restitution to the utmost of their power; let them ask forgiveness of the injured, and pray with tears to God that their sins may be forgiven: let them seek the opposite virtue of every vice.

2. As the bird — Here meaning any small bird of passage which frequently removes from place to place. By wandering — Literally, removing. Swallow — Generally so construed, though sometimes rendered dove or wild pigeon. So the curse — Affliction of any character. Causeless shall not come — Not without design, so far as it is of God’s appointment. We take the import of the proverb to be, that as the wanderings of the “bird” or the flying of “the swallow” in their removals from place to place have an object — namely, the supplying of their bodily needs — and so far are an instinct from God, so afflictions shall be designed for the benefit of those who are exercised thereby. “As even birds of the air obey a law of their nature in their seemingly irregular wanderings, so the evils that befall men are not fortuitous, but presuppose a reason and a cause.”

Verse 3. A whip for the horse] Correction is as suitable to a fool, as a whip is for a horse, or a bridle for an ass.

3. Whip… bridle… rod — “According to our English notions, we should rather say a bridle for the horse and a whip for the ass. But from numerous passages in the Old Testament it appears that asses were the beasts on which the people, and even the great men, usually rode. Their asses, therefore, being active and well broken, needed but a bridle to guide them, whereas their horses, being, probably, badly broken and easily frightened, would be less manageable, and frequently require the correction of the whip.” The Seventy, perhaps led by the same train of thought as the above, have translated gtm, (metheg,) bridle, by kentron, a goad. There is, however, no example of such use of metheg. Instead of “for the back of a fool,” they also read, “for a simple nation.” Comp. Proverbs 10:13; 19:29; Psalm 32:9.

V. 4. According-So as to imitate his folly, by passionate or reproachful speeches.

Verse 4. Answer not a fool] On this and the following verse Bishop Warburton, who has written well on many things, and very indifferently on the doctrine of grace, has written with force and perspicuity: “Had this advice been given simply, and without circumstance, to answer the fool, and not to answer him, one who had reverence for the text would satisfy himself in supposing that the different directions referred to the doing a thing in and out of season; 1. The reasons given why a fool should not be answered according to his folly, is, “lest he (the answerer) should be like unto him.” 2. The reason given why the fool should be answered according to his folly, is, “lest he (the fool) should be wise in his own conceit.”

“1. The cause assigned for forbidding to answer, therefore, plainly insinuates that the defender of religion should not imitate the insulter of it in his modes of disputation, which may be comprised in sophistry, buffoonery, and scurrility.

“2. The cause assigned for directing to answer, as plainly intimates that the sage should address himself to confute the fool upon his own false principles, by showing that they lead to conclusions very wide from, very opposite to, those impieties he would deduce from them. If any thing can allay the fool’s vanity, and prevent his being wise in his own conceit, it must be the dishonour of having his own principles turned against himself, and shown to be destructive of his own conclusions.”—Treatise on Grace. Preface.

Verses 4, 5. Answer not a fool, &c. — Answer a fool, &c. — These contrary directions are easily reconciled, by considering the difference of persons, times, places, and other circumstances, and of the manner of answering. And such seemingly contradictory precepts are not only used by, but are esteemed elegant in other authors. Answer him not, when he is incorrigible, or when he is inflamed with wine, or with passion, &c., or when it is not necessary nor likely to do him good. Answer him, when he is capable of receiving good by it, or when it is necessary for the glory of God, for the discharge of a man’s duty, or for the good of others. Answer not, &c., according to his folly — So as to imitate his folly, in such passionate, or reproachful, or foolish speeches as he uses to thee; lest thou be like unto him — Show thyself to be as great a fool as he is. Answer a fool according to his folly — So as his folly needs and requires, convincing him strongly, reproving him sharply, and exposing him to just shame; lest he be wise in his own conceit — Lest thy silence make him arrogant and presumptuous, as if his words were unanswerable.

Ver. 4. Answer not a fool according to his folly. By the fool, so largely characterized in this place, and so often branded in the Proverbs, we do not understand a man of weak intellect, and inoffensive life. The gradation of intellectual powers from dulness to the clearest perception is a high display of the Creator’s wisdom. It prepares one to rule, and another to obey. It qualifies one to take the helm of state, a second to lead in commerce, and a third to be a father in the profession of science; while all the less successful, and less enlightened, take their place in the humbler walks of life. Hence, by the fool we understand a man who degrades himself to that reproach by imprudence, and the folly of his passions and conduct. This sort of folly is very common to youth: they often degrade themselves with it in company, and in the streets. Honour conferred upon them renders their folly the more conspicuous. It is unseasonably bestowed, as snow in summer and rain in harvest. Far more judicious to apply the rod to a fool’s back; for that would make him exercise his reason by avoiding sin. So we do with the horse, and the ass, to which the fool is compared, by a stupid adherence to his own way. But if the man be too aged for the rod, we must sometimes treat his talk and conduct with silent contempt, and especially we must not answer him “according to his folly,” with foolish jesting and buffoonery, “lest we be like unto him.” Yet on other occasions we must answer “according to his folly;” we must condescend to expose his sophistry, and so reply to his folly as to make him ashamed, “lest he be wise in his own conceit.” He who sends the fool on business, brings reproach on his affairs; for he will delay as though he had no feet. It is like slinging a stone at random which may do mischief; or like carrying a stone to Mercury’s heap, to distinguish leagues or miles. He will tell all his heart like a drunkard in wine. Reproof and advice are bestowed without effect. He returns to his folly as the dog to his vomit. Then it is the last of folly for men who have for awhile refrained from sin, to return to their former habits and ways.

4, 5. Answer not a fool… answer a fool — The point in these two proverbs, which are the complement of each other, is found in the play upon a single letter, the k, (kaph,) used as a sign of comparison or similarity in Hebrew, and which we render according to. In verse 4, “according to” means, in the manner of his folly, with folly like his, whether it be silliness, scurrility, or wickedness. In verse 5, “according to” means, as he deserves, or as is fitting, so as to expose his folly and rebuke him. “The Pythagoreans had maxims like in form, in which a truth was expressed in precepts seemingly contradictory, as, ‘walk,’ and ‘walk not,’ in the broad road.” — Speaker’s Commentary.

V. 5. According-So as his folly needs and requires, convincing him strongly, reproving him sharply, and exposing him to just shame.

Verses 4, 5. Answer not a fool, &c. — Answer a fool, &c. — These contrary directions are easily reconciled, by considering the difference of persons, times, places, and other circumstances, and of the manner of answering. And such seemingly contradictory precepts are not only used by, but are esteemed elegant in other authors. Answer him not, when he is incorrigible, or when he is inflamed with wine, or with passion, &c., or when it is not necessary nor likely to do him good. Answer him, when he is capable of receiving good by it, or when it is necessary for the glory of God, for the discharge of a man’s duty, or for the good of others. Answer not, &c., according to his folly — So as to imitate his folly, in such passionate, or reproachful, or foolish speeches as he uses to thee; lest thou be like unto him — Show thyself to be as great a fool as he is. Answer a fool according to his folly — So as his folly needs and requires, convincing him strongly, reproving him sharply, and exposing him to just shame; lest he be wise in his own conceit — Lest thy silence make him arrogant and presumptuous, as if his words were unanswerable.

4, 5. Answer not a fool… answer a fool — The point in these two proverbs, which are the complement of each other, is found in the play upon a single letter, the k, (kaph,) used as a sign of comparison or similarity in Hebrew, and which we render according to. In verse 4, “according to” means, in the manner of his folly, with folly like his, whether it be silliness, scurrility, or wickedness. In verse 5, “according to” means, as he deserves, or as is fitting, so as to expose his folly and rebuke him. “The Pythagoreans had maxims like in form, in which a truth was expressed in precepts seemingly contradictory, as, ‘walk,’ and ‘walk not,’ in the broad road.” — Speaker’s Commentary.

V. 6. Cutteth off the feet-Of his messenger; bids one go that wants legs. Drinketh-Drinking, in scripture, frequently denotes the plentiful doing or receiving of any thing.

Verse 6. Cutteth off the feet] Sending by such a person is utterly useless. My old MS. Bible translates well: Halt in feet and drinking wickednesse that sendith wordis bi a foole messager. Nothing but lameness in himself can vindicate his sending it by such hands; and, after all, the expedient will be worse than the total omission, for he is likely to drink wickedness, i.e., the mischief occasioned by the fool’s misconduct. Coverdale nearly hits the sense as usual: “He is lame of his fete, yee dronken is he in vanite, that committeth eny thinge to a foole.”

Verse 6. He that sendeth a message by the hand of a fool — He that employs a fool upon any important business, which is too hard for him; cutteth off the feet — Namely, of his messenger: he bids one go that wants legs; he sends one that wants discretion, which is as necessary for that employment as legs are for running or walking; and drinketh damage — Brings upon himself abundance of loss and mischief, not only spoiling the business about which he sends him, but making himself contemptible to the person to whom he sends him, and to others with him, as if he had not common prudence to choose a fit messenger, and giving occasion, by the folly of his messenger, to further misunderstandings, jealousies, and inconveniences. Drinking, it must be observed, in the Scriptures, frequently signifies the doing or receiving of any thing plentifully, as they who multiply sins are said to drink iniquity like water, and they who are greatly afflicted are commonly said to drink the cup of sorrow.

6. Cutteth off the feet — That is, of himself, as explained by the following clause. Drinketh damage — A man that employs a fool in his business cripples himself. Comp. Proverbs 10:26; 25:13.

V. 7. The legs-Heb. the legs of the lame are lifted up, in going, or in dancing, which is done with great inequality and uncomeliness. So-No less incident are wise and pious speeches from a foolish and ungodly man.

Verse 7. The legs of the lame are not equal — Hebrew, wyld, are lifted up, namely, in going, which is done with great inequality and uncomeliness; so is a parable in the mouth of fools — No less absurd and indecent are wise and pious speeches from a foolish and ungodly man, whose actions grossly contradict them, whereby he makes them contemptible, and himself ridiculous.

7. Legs… not equal — The root of wyld, (dalyu,) translated not equal, is uncertain. Hence we have the following: 1. As the legs of the lame are weak, so a proverb, etc. 2. Take away the legs of a lame man, and so take away a proverb, etc. 3. The legs hang down from the lame, etc. 4. The legs drag after the lame, etc. Each of these is favoured by different authorities. Forms from the supposed root are sometimes rendered in our Version in the sense of exalted, lifted up, etc. (See margin; also Psalm 30:1.) Hence Patrick says: “As the word dalyu signifies something of elevation or lifting up, I have explained it of dancing,” which explanation, as it is curious, we give: “A wise saying as ill becomes a fool as dancing doth a cripple; for as his lameness never so much appears as when he would seem nimble, the other’s folly is never so ridiculous as when he would seem wise.” A good sense, whether it is that of the proverb or not. Parable — lvm, (mashal,) the same word is rendered proverb in this book. See on 1:1.

V. 8. Bindeth-Whereby he hinders his own design of throwing the stone out of it. So-No less absurd is he that giveth to a fool that honour which he is not capable of using aright.

Verse 8. As he that bindeth a stone in a sling, so is he that giveth honour to a fool.] It is entirely thrown away. This, however, is a difficult proverb; and the versions give but little light on the subject. The Hebrew may be translated, “As a piece of precious stone among a heap of stones, so is he that giveth honour to a fool.” See the margin, and Parkhurst: but on this interpretation the meaning would rather be, “It is as useless to throw a jewel among a heap of stones to increase its bulk, as to give honour to a fool.”

As he that sendith a stoon into a hepe of monee; so he that geveth to an unwiisman wirschip.—Old MS. Bible.

“He that setteth a foole in hye dignite, that is even as yf a man dyd caste a precious stone upon the galous.”—Coverdale. This translator refers to the custom of throwing a stone to the heap under which a criminal lay buried. The Vulgate gives some countenance to this translation: “He who gives honour to a fool is like one who throws a stone to Mercury’s heap.” Mercury was considered the deity who presided over the highways; and stones were erected in different places to guide the traveller. Hence those lines of Dr. Young:—

“Death stands like Mercuries in every way;

And kindly points us to our journey’s end.”

Verse 8. As he that bindeth a stone in a sling — Whereby he hinders his own design of throwing the stone out of it; so is he, &c. — No less absurd is he that giveth to a fool that honour which he is not capable of using aright. Bishop Patrick and Houbigant give a different interpretation of the verse, thus: “As a stone put into a sling stays not long there, so is that honour thrown away which is bestowed upon a fool.” Parkhurst, however, according to the translation in the margin, supposes the meaning to be, “As a spark, or small piece of precious stone, in a heap of stones, so is he that giveth honour to a fool.”

8. As he that bindeth a stone — The margin reads: “As he that putteth a precious stone into a heap of stones.” The reading of the text is supported by the Septuagint and Syriac, and is preferred by some very reputable modern critics. The moral is the same in both forms, namely: the folly or uselessness of giving honour — preferment, responsibility — to a fool — that is, an incapable and wicked man. These are some of the translations of the first clause: “As a bag of gems in a heap of stones” — a proverbial expression like that in Matthew 7:6, casting pearls before swine. So Gesenius: “As a grain of precious stone in a heap of stones, so is he,” etc. The precious stone in one case, and the honour in the other, is thrown away and lost. The Douay, following the Vulgate, reads: “As he that casteth a stone into a heap of mercury, so is he that giveth honour to a fool.” Did the translator take margemah for Mercury, the heathen god of the highways? But Schultens takes hmgrm, (margemah,) which occurs only here, and is rendered sling in the Authorized Version, to denote a heap of stones cast over a person stoned to death. This explanation would make the proverb more poignant. “The honour given to a fool is compared to a stone flung at a heap already thrown at a criminal stoned to death. It but adds to his shame. As the confining a precious stone in the sepulchral heap of an executed malefactor, where it must be disgraced, if not lost, so is he that giveth honour to a fool.” Zockler, Conant, and Miller prefer the old rendering, “a stone in a sling.” The Septuagint, Syriac, and Arabic support our Authorized Version. Miller maintains that the binding the stone in the sling means simply putting it there to be thrown, and, hence, to damage those it reaches.

V. 9. A thorn-As a thorn is in a drunkard’s hand, which he cannot manage cautiously, but employs to his own and others hurt. So-As unprofitable, and, by accident, hurtful to himself and others.

Verse 9. As a thorn, &c. — “It is as dangerous for a fool to meddle with a proverb as for a drunkard to handle a thorn, wherewith he hurts himself: but the sharpest saying no more touches a fool with any compunction, though spoken by his own mouth, than the drunkard feels the thorn when it runs into his hand and gives him a grievous wound.” — Bishop Patrick.

9. As a thorn goeth up (or is taken up) into the hand of a drunkard — One drunk. So is a parable (or proverb) in the mouth of fools — They will hurt themselves or others with it. A sarcasm.

V. 10. Rewardeth-Will certainly give that recompence which is deserved by fools and transgressors, by such as sin either thro’ ignorance, or wilfully.

Verse 10. The great God that formed all things] See the margin, where this verse is very differently translated. I shall add that of Coverdale: “A man of experience discerneth all thinges well: but whoso hyreth a foole, hyreth soch one as wyl take no hede.” The br rab may mean either the great God, or a great man: hence the two renderings, in the text and in the margin.

Verse 10. The great God formed all things, &c. — The Hebrew text of this verse will admit of different translations, as the reader may see by the margin, and commentators are much divided in their opinions of its meaning. The Hebrew word br, rab, here rendered great, may be applied either to God or to a prince, and the proverb may be considered as declaring either how God the Creator and Governor of the universe will deal with sinners, or how kings and princes ought to act toward their subjects. Bishop Patrick’s paraphrase, which includes both, seems to give the most probable sense of the verse, thus: “The great God, who made all things, governs them also most wisely and equally; dispensing, for instance, his punishments suitable to men’s sins, whether out of ignorance, or of wilful wickedness; whom a good prince imitates; but a bad one proves a universal grievance, by employing either fools or profane persons in his service, who vex the rest of his subjects.”

10. The great God, etc. — Here again we have a verse of much difficulty, by reason of the uncertainty of the true import of several words. The word GOD is not in the original. br, (rabh,) great, among its many meanings has such as these: mighty, the Mighty, agreat one, chief leader, master, doctor, teacher, etc. The word llwjm, (mehholel,) formed, is equally, or more, latitudinarian in sense. There is seemingly nothing in the construction to aid in reaching the true meaning, and the Versions yield little help. The Septuagint and Vulgate “are hopelessly unintelligible.” The simplest and best rendering, perhaps, is that found in the Speaker’s Commentary: “As the archer that woundeth every one, so is he who hireth the fool, and he who hireth every passer by.” Or thus: “A master-workman endangers everything when he employs a fool or employs vagrants.” With this, substantially, agrees Lange. The note of the Speaker’s Commentary is good: “Acting at random, intrusting matters of grave moment to men of bad repute, or to any chance comer, is as likely to do mischief as one who shoots arrows at every one.” Conant translates: “A master-workman forms all things, but he that hires a fool is as he that hires passers by.”

Verse 11. As a dog returneth to his vomit] See Clarke’s note on “2Pe 2:22”.

11. As a dog returneth — Compare 2 Peter 2:22. Returneth to his folly — Repeats it, or turns back unto it. Compare Matthew 12:45; John 5:14; Hebrews 6:4-8.

Ver. 12. Seest thou a man wise in his own conceit. This man, instead of learning wisdom from others, deifies his own knowledge, and despises instruction. A mind disposed to wisdom, perceives its past ignorance and errors, and profits by books and wiser men; but the opinionated hides himself in the cloud of error. If we dispute against the truth we shall stumble; but if we pray the Lord to teach us, he will lead us in the way we ought to go.

12. Wise… conceit — Many hard things have been said of “the fool” in this book. One might think his case the most hopeless in the world; but the “man wise in his own conceit” — the self-conceited coxcomb — is more hopeless than a natural fool. Compare Proverbs 29:20.

Verse 13. The slothful man saith] See Clarke’s note on “Proverbs 22:13”.

Verses 13-16. The slothful man saith, &c. — “In this and the following verses, three degrees of sloth are represented; the first, when a man is loath to stir out of doors about his business in the field, verse 13; the second, when he is loath so much as to leave his bed, verse 14; and the third and highest, when he will scarcely put his hand to his mouth, verse 15. By which hyperbolical expression the wise man admirably sets forth the incredible laziness of some, which increases upon them continually, if they will not shake it off; and yet, so presumptuous are they withal, that they laugh at those who take a great deal of pains to be wise, and fancy themselves much wiser; because, without any pains, they can find fault sometimes with other men’s works.” — Dodd. Thus, verse 16, the sluggard is wiser in his own eyes — Because, by his idleness, he avoids those troubles and dangers to which other men, by their activity, expose themselves, forgetting, in the mean time, what reproach and loss are brought upon him by his slothfulness; than seven men that can render a reason — Namely, a satisfactory reason of all their actions, that is, who are truly wise men.

13. Lion in the way — Compare Proverbs 22:13, where we have the same proverb almost verbatim.

V. 14. Turneth-Moving hither and thither upon it, but not removing from its place.

Verses 13-16. The slothful man saith, &c. — “In this and the following verses, three degrees of sloth are represented; the first, when a man is loath to stir out of doors about his business in the field, verse 13; the second, when he is loath so much as to leave his bed, verse 14; and the third and highest, when he will scarcely put his hand to his mouth, verse 15. By which hyperbolical expression the wise man admirably sets forth the incredible laziness of some, which increases upon them continually, if they will not shake it off; and yet, so presumptuous are they withal, that they laugh at those who take a great deal of pains to be wise, and fancy themselves much wiser; because, without any pains, they can find fault sometimes with other men’s works.” — Dodd. Thus, verse 16, the sluggard is wiser in his own eyes — Because, by his idleness, he avoids those troubles and dangers to which other men, by their activity, expose themselves, forgetting, in the mean time, what reproach and loss are brought upon him by his slothfulness; than seven men that can render a reason — Namely, a satisfactory reason of all their actions, that is, who are truly wise men.

14. As the door turneth — “Doors anciently turned on vertical pivots. As the door moves on its hinges, but not from them, so the sluggard moves on, but not from, his bed.” — Muenscher. Conant gives it very neatly: “The door turns on its hinges, and the sluggard on his couch.” So also Zockler. Compare Proverbs 6:10; 24:33.

Verses 13-16. The slothful man saith, &c. — “In this and the following verses, three degrees of sloth are represented; the first, when a man is loath to stir out of doors about his business in the field, verse 13; the second, when he is loath so much as to leave his bed, verse 14; and the third and highest, when he will scarcely put his hand to his mouth, verse 15. By which hyperbolical expression the wise man admirably sets forth the incredible laziness of some, which increases upon them continually, if they will not shake it off; and yet, so presumptuous are they withal, that they laugh at those who take a great deal of pains to be wise, and fancy themselves much wiser; because, without any pains, they can find fault sometimes with other men’s works.” — Dodd. Thus, verse 16, the sluggard is wiser in his own eyes — Because, by his idleness, he avoids those troubles and dangers to which other men, by their activity, expose themselves, forgetting, in the mean time, what reproach and loss are brought upon him by his slothfulness; than seven men that can render a reason — Namely, a satisfactory reason of all their actions, that is, who are truly wise men.

15. Hideth — See Proverbs 19:24. In his bosom — Rather, in the dish. It grieveth him — It is wearisome to him. A sarcasm. “Too lazy to eat!”

V. 16. A reason-A satisfactory reason of ail their actions.

Verse 16. Than seven men that can render a reason.] Seven here only means perfection, abundance, or multitude. He is wiser in his own eyes than a multitude of the wisest men. “Than seven men that sytt and teach.”—Coverdale; i.e., than seven doctors of the law, or heads of the schools of the prophets, who always sat while they taught.

Verses 13-16. The slothful man saith, &c. — “In this and the following verses, three degrees of sloth are represented; the first, when a man is loath to stir out of doors about his business in the field, verse 13; the second, when he is loath so much as to leave his bed, verse 14; and the third and highest, when he will scarcely put his hand to his mouth, verse 15. By which hyperbolical expression the wise man admirably sets forth the incredible laziness of some, which increases upon them continually, if they will not shake it off; and yet, so presumptuous are they withal, that they laugh at those who take a great deal of pains to be wise, and fancy themselves much wiser; because, without any pains, they can find fault sometimes with other men’s works.” — Dodd. Thus, verse 16, the sluggard is wiser in his own eyes — Because, by his idleness, he avoids those troubles and dangers to which other men, by their activity, expose themselves, forgetting, in the mean time, what reproach and loss are brought upon him by his slothfulness; than seven men that can render a reason — Namely, a satisfactory reason of all their actions, that is, who are truly wise men.

16. Seven — Many. This has nothing to do with “seven” as a sacred or perfect number. It is a definite number given for an indefinite. Compare Proverbs 5:25; also Proverbs 6:31; 24:6. Render a reason — Can answer discreetly, give a right judgment.

V. 17. He-Who is going upon the way. With strife-In which he is not concerned, nor any way obliged to meddle. That taketh-Exposes himself to needless hazard.

Verse 17. He that passeth by] This proverb stands true ninety-nine times out of a hundred, where people meddle with domestic broils, or differences between men and their wives.

Verse 17. He that passeth by — Who is going on the way about his business; and meddleth with strife, &c. — In which he is not concerned, nor any way obliged to meddle; is like one that taketh a dog by the ears — Exposes himself to great and needless hazard, as a man that unnecessarily provoketh a mastiff dog against himself.

17. Taketh a dog by the ears — Septuagint: “By the tail.” This is a striking metaphor, representing a difficulty which we cannot get out of without danger and injury. A very forcible caution against unnecessarily intermeddling with other people’s contentions, especially with family quarrels. The Oriental dogs, the most of which have no masters, but run at large, are irritable and fierce. Instead of meddleth with Zockler renders, “Is excited by strife that is not his own.” Conant: “Gets angry.” Stuart: “Rushes into.” Compare Proverbs 20:3, and note there.

V. 18. And death-Any instruments of death.

Verses 18, 19. As a madman — Hebrew, hlhltmk, as one that makes, or feigns himself mad, in order that, under that pretence, he may do mischief with impunity; casteth firebrands, arrows, and death — Any instruments of death and destruction against his neighbour’s person, house, or goods; so is the man that deceiveth his neighbour — That wrongs him under a false pretence of kindness and familiarity; and saith, Am I not in sport? — And then asks his neighbour why he resents it so heinously, saying he was only in jest: and intended merely to try how he would take it.

18, 19. As a mad man — According to some, one who feigns himself mad. The form of the word suggests this, but it is hardly sustained by the use. “Like a silly jester.” — Stuart and Bertheau. Death is used tropically for a deadly weapon. The Geneva Bible translates verse 18: “As he that feigneth himself mad casteth fyre brandes, arrowes, and mortal things.” Deceiveth — Better, throweth down. “Deceiveth” is a secondary meaning. The primary — “that throws his neighbour down and says, ‘It was only a joke’” — is better here. Compare Proverbs 25:18. The throwing down, however, is metaphorical, and implies injury — cheating him.

Verse 19. Amos not I in sport?] How many hearts have been made sad, and how many reputations have been slain, by this kind of sport! “I designed no harm by what I said;” “It was only in jest,” &c. Sportive as such persons may think their conduct to be, it is as ruinous as that of the madman who shoots arrows, throws firebrands, and projects in all directions instruments of death, so that some are wounded, some burnt, and some slain.

Verses 18, 19. As a madman — Hebrew, hlhltmk, as one that makes, or feigns himself mad, in order that, under that pretence, he may do mischief with impunity; casteth firebrands, arrows, and death — Any instruments of death and destruction against his neighbour’s person, house, or goods; so is the man that deceiveth his neighbour — That wrongs him under a false pretence of kindness and familiarity; and saith, Am I not in sport? — And then asks his neighbour why he resents it so heinously, saying he was only in jest: and intended merely to try how he would take it.

18, 19. As a mad man — According to some, one who feigns himself mad. The form of the word suggests this, but it is hardly sustained by the use. “Like a silly jester.” — Stuart and Bertheau. Death is used tropically for a deadly weapon. The Geneva Bible translates verse 18: “As he that feigneth himself mad casteth fyre brandes, arrowes, and mortal things.” Deceiveth — Better, throweth down. “Deceiveth” is a secondary meaning. The primary — “that throws his neighbour down and says, ‘It was only a joke’” — is better here. Compare Proverbs 25:18. The throwing down, however, is metaphorical, and implies injury — cheating him.

Verse 20. Where no wood is, there the fire goeth out] The tale-receiver and the tale-bearer are the agents of discord. If none received the slander in the first instance, it could not be propagated. Hence our proverb, “The receiver is as bad as the thief.” And our laws treat them equally; for the receiver of stolen goods, knowing them to be stolen, is hanged, as well as he who stole them.

Verses 20-22. Where no wood is, the fire goeth out: &c. — As the fire will soon be extinguished if you take away the fuel that feeds it; so, where there is no tale-bearer — To carry such reports from one to another as may provoke them to mutual anger, enmity, and contention; the strife ceaseth — Animosity, hatred, and quarrels will die away. As coals to burning coals, &c. — As dead coals laid on burning coals, and wood on fire, increase the heat and flame; so is a contentious man — Hebrew, µynwdm vya, a man of contentions, that is, who loveth and giveth himself up to contentions; or, who is hard to please, and apt to find fault with every person and thing; to kindle strife — For unkind tempers and provoking words quickly produce quarrels and enmities, which destroy all peace, unanimity, and concord, and embroil people in endless hostilities against one another. The words of a tale-bearer are as wounds — This was observed before, Proverbs 18:8, (on which see the note,) and is here repeated, as being a point of great importance to the peace and welfare of all societies, and proper to be often and earnestly pressed upon the consciences of men, because of their great and general proneness to this sin.

20. No wood is — No more wood, that is, when wood fails. Talebearer — A tattler, whisperer, or garrulous person.

Verses 20-22. Where no wood is, the fire goeth out: &c. — As the fire will soon be extinguished if you take away the fuel that feeds it; so, where there is no tale-bearer — To carry such reports from one to another as may provoke them to mutual anger, enmity, and contention; the strife ceaseth — Animosity, hatred, and quarrels will die away. As coals to burning coals, &c. — As dead coals laid on burning coals, and wood on fire, increase the heat and flame; so is a contentious man — Hebrew, µynwdm vya, a man of contentions, that is, who loveth and giveth himself up to contentions; or, who is hard to please, and apt to find fault with every person and thing; to kindle strife — For unkind tempers and provoking words quickly produce quarrels and enmities, which destroy all peace, unanimity, and concord, and embroil people in endless hostilities against one another. The words of a tale-bearer are as wounds — This was observed before, Proverbs 18:8, (on which see the note,) and is here repeated, as being a point of great importance to the peace and welfare of all societies, and proper to be often and earnestly pressed upon the consciences of men, because of their great and general proneness to this sin.

21. As coals — Charcoal. The sentiment in these two verses is similar, but not identical, that is represented in two different ways. A contentious man — One who is fault-finding, irritating, and consequently vexatious. Strife ceaseth — Goes out; it is kindled, fanned up, and kept burning by a man of contention — one fond of strife. Compare Proverbs 15:18; 16:28; 21:9; 22:10; 27:15.

Verse 22. The words of a tale-bearer] The same with Proverbs 18:8, where see the note. See Clarke “Proverbs 18:8”.

Verses 20-22. Where no wood is, the fire goeth out: &c. — As the fire will soon be extinguished if you take away the fuel that feeds it; so, where there is no tale-bearer — To carry such reports from one to another as may provoke them to mutual anger, enmity, and contention; the strife ceaseth — Animosity, hatred, and quarrels will die away. As coals to burning coals, &c. — As dead coals laid on burning coals, and wood on fire, increase the heat and flame; so is a contentious man — Hebrew, µynwdm vya, a man of contentions, that is, who loveth and giveth himself up to contentions; or, who is hard to please, and apt to find fault with every person and thing; to kindle strife — For unkind tempers and provoking words quickly produce quarrels and enmities, which destroy all peace, unanimity, and concord, and embroil people in endless hostilities against one another. The words of a tale-bearer are as wounds — This was observed before, Proverbs 18:8, (on which see the note,) and is here repeated, as being a point of great importance to the peace and welfare of all societies, and proper to be often and earnestly pressed upon the consciences of men, because of their great and general proneness to this sin.

Ver. 22. The words of a talebearer are as wounds. This character, so often branded in this book, here receives a just rebuke. When strife happens between factions and families, when no mediation is accepted because of the haughtiness of the heart, it dies of itself in a short time; for the ear of the public is tired with a repetition of evils. But when the tale-bearer hears one talk partly in anger, or perhaps in jest, not doubting but common prudence will preserve him from repeating the evil, and when he goes pregnant with mischief to court the favour of the absent, he kindles up strife anew, and burns himself with the coals. He heard the evil as a friend, he heard it without remonstrance, and meanly revealed it as a foe. Therefore they will despise him as a traitor; and the party he served for the moment will so know him as not to trust him with secrets. How then will God despise those who trim between religion and the world. Because they are lukewarm, he will spue them out of his mouth.

22. Words of a talebearer — See Proverbs 18:8. As wounds — Rather, as dainty morsels: hence, he is fond of repeating them.

V. 23. Burning-With malice or hatred: A slanderous or evil tongue. Dross-Such a tongue and heart are of no real worth, although sometimes they make a shew of it, as dross does of silver.

Verse 23. Burning lips and a wicked heart] Splendid, shining, smooth lips; that is, lips which make great professions of friendship are like a vessel plated over with base metal to make it resemble silver; but it is only a vile pot, and even the outside is not pure.

Verse 23. Burning lips — Either, 1st, Lips pretending much love, that is, words delivered with a show of truth and fervent affection; or, rather, 2d, Burning with malice or hatred; that is, a slanderous or evil tongue; and a wicked heart — From whence evil thoughts and malicious words proceed; are like a potsherd covered with silver dross — Such a tongue and heart are of no real worth, although sometimes they make a show of it, as dross does of silver.

Ver. 23. Burning lips. qld dalak, occurs in Obadiah, ver. 18. “The house of Jacob shall be a fire, and the house of Joseph a flame.” Ezekiel 24:10. “Heap on wood, kindle a fire, consume the flesh.” The sense then of this knotty proverb will be, that the burning lips of a tale-bearer, moved by a wicked heart, will set the house on fire; and that his fair speeches of pretended friendship will be like the fragments of a broken china vase, though painted with gold and silver, nothing worth.

23. Burning lips — Fiery professions of friendship, (Zockler,) and, especially lustful kisses. Matthew 26:48. Potsherd — A piece of broken crockery; perhaps put poetically for an earthen vessel. Silver dross — An earthen vessel plated with silver, appearing more valuable than it really is. The proverb teaches the worthlessness of merely pretended friendship.

Verses 24-26. He that hateth dissembleth with his lips — Hebrew, rkny, carries himself like another man, that is, pretends love and kindness; and layeth up deceit within him — Means, by counterfeiting kindness, only the more easily and securely to deceive thee. When he speaketh fair — Hebrew, wlwq ˆnjy, uses gracious or supplicating language, gives thee the kindest words, and assures thee he is sincere; believe him not — Give no credit to his flatteries and professions of esteem and regard; for there are seven abominations in his heart — That is, a great variety of base and wicked designs. Whose hatred is covered by deceit — With false professions of love; his wickedness shall be showed before the whole congregation — Instead of that secrecy and impunity which, by this art, he designs and promises to himself, he shall be brought to public shame and punishment.

24. He that… dissembleth — This seems to be the counterpart of the preceding, and is rendered: “By his lips shall the hater be known, that he putteth deceit within him;” that is, that he cherishes it. — Gesenius. The hater, however smooth spoken, can hardly so dissemble as to escape detection. Most interpreters, however, follow the Authorized Version.

Verse 25. When he speaketh fair] For there are such hypocrites and false friends in the world.

Believe him not] Let all his professions go for nothing. For there are seven abominations in his heart.] That is, he is full of abominations.

Verses 24-26. He that hateth dissembleth with his lips — Hebrew, rkny, carries himself like another man, that is, pretends love and kindness; and layeth up deceit within him — Means, by counterfeiting kindness, only the more easily and securely to deceive thee. When he speaketh fair — Hebrew, wlwq ˆnjy, uses gracious or supplicating language, gives thee the kindest words, and assures thee he is sincere; believe him not — Give no credit to his flatteries and professions of esteem and regard; for there are seven abominations in his heart — That is, a great variety of base and wicked designs. Whose hatred is covered by deceit — With false professions of love; his wickedness shall be showed before the whole congregation — Instead of that secrecy and impunity which, by this art, he designs and promises to himself, he shall be brought to public shame and punishment.

25. When he speaketh fair — Literally, When he makes his voice gracious — speaks in kind, winning tones — believe him not; do not be deceived by the fair speech of a known enemy.

V. 26. Deceit-With false professions of love.

Verses 24-26. He that hateth dissembleth with his lips — Hebrew, rkny, carries himself like another man, that is, pretends love and kindness; and layeth up deceit within him — Means, by counterfeiting kindness, only the more easily and securely to deceive thee. When he speaketh fair — Hebrew, wlwq ˆnjy, uses gracious or supplicating language, gives thee the kindest words, and assures thee he is sincere; believe him not — Give no credit to his flatteries and professions of esteem and regard; for there are seven abominations in his heart — That is, a great variety of base and wicked designs. Whose hatred is covered by deceit — With false professions of love; his wickedness shall be showed before the whole congregation — Instead of that secrecy and impunity which, by this art, he designs and promises to himself, he shall be brought to public shame and punishment.

26. Whose hatred — Or, his hatred. Stuart translates: “Hatred concealeth deceit.” Conant: “Covers itself with deceit.” Wickedness… showed — Disclosed, discovered. Before the whole congregation — Like murder, it “will out.” The “congregation” may mean the court or judicial assembly. It is supposed to refer back to “he that hateth,” verse 24.

V. 27. Rolleth-Up the hill with design to do mischief to some person.

Verse 27. Whoso diggeth a pit] See Clarke’s note on “Psalm 7:15”. There is a Latin proverb like this: Malum consilium consultori pessimum, “A bad counsel, but worst to the giver.” Harm watch; harm catch.

Verse 27. Whoso diggeth a pit — That another may fall into it; shall fall therein — Himself. For, by the righteous judgment of God, the wicked are not only generally disappointed in their designs, but involve themselves in that mischief which they intended to do to others: see on Psalm 7:15, and 9:15. And he that rolleth a stone — Namely, up a hill, with a design to do mischief to some person or thing with it; it will return upon him — And greatly injure if not crush him to pieces.

27. Diggeth a pit — That is, with evil intent. Shall fall therein — There are many facts illustrative of this proverb. Wicked men often involve themselves in the mischief they intend for others. Witness Haman, in the Book of Esther. Compare Ecclesiastes 10:8; Matthew 7:2; Psalm 9:15; 37:8.

Verse 28. A lying tongue hateth those that are afflicted by it] He that injures another hates him in proportion to the injury he has done him; and, strange to tell, in proportion to the innocence of the oppressed. The debtor cannot bear the sight of his creditor; nor the knave, of him whom he has injured.

PROVERBS

Verse 28. A lying tongue hateth, &c. — That is, he who slanders others hates those whom he slanders, because, by his calumnies, he hath made them his enemies. For “it is common for men to hate those to whom they have done evil: thus Tacitus, Proprium humani ingenii est, odisse quem læseris, ‘It is natural to man to hate one whom he hath injured;’ and this aversion is always strong in proportion to the greatness and injustice of the wrong which has been done.” See Calmet. And a flattering mouth worketh ruin — Though it be more smooth and plausible than a slandering mouth, yet it is, in truth, no less pernicious, betraying others either to sin, or to danger and calamity.

28. A lying tongue… and a flattering mouth — These terms, according to Hebrew usage, stand for persons with these qualities. The rendering of the first clause is not entirely satisfactory. We prefer, as more coherent with the latter member, to follow Bate: “The lying tongue shall hate (repent) its bruisings, (calumnies;) for the flattering mouth shall work its own destruction.” The proverb may be regarded as complementary to the preceding one, and as a suitable finale to the whole subject of lying, flattery, and deception presented in verses 23-28. Nevertheless, it is fair to say that the larger number of critics substantially accord with our Authorized Version, and take the first clause as corresponding with the saying of Tacitus: “It is natural to man to hate one whom he has injured.”