God gives us two ears and two eyes, but only one tongue. We should therefore see and hear more than we speak, for we cannot recover our words. Honor is not seemly in a fool. The correction and treatment suitable to such. Of the slothful man. Of him who interferes with matters which do not concern him. Contentions to be avoided. Of the dissembler and the lying tongue. 26:1 As snow in summer, and as rain in harvest, so honor is not seemly for a fool. Vs. 1: Honor is out of season to those unworthy and unfit for it. 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 honor is unbecoming. 26:2 As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. 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 neighborhood 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. He that is cursed without cause, the curse shall do him no more harm than the bird that flies over his head. 26:3 A whip for the horse, a bridle for the ass, and a rod for the fool’s back. vs. 3: Every creature must be dealt with according to its nature, but careless and profligate sinners never will be ruled by reason and persuasion. Man indeed is born like the wild ass’s colt; but some, by the grace of God, are changed. 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. 26:4 Answer not a fool according to his folly, lest you also be like unto him. 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 wiyout 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.” 1821 “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 dishonor of having his own principles turned against himself, and shown to be destructive of his own conclusions.”— Treatise on Grace. Preface. 26:5 Answer a fool according to his folly, lest he be wise in his own conceit. vs. 4, 5: We are to fit our remarks to the man, and address them to his conscience, so as may best end the debate. 26:5 For we are taught what is like by what is like. For says Solomon, “Answer a fool according to his folly.” Wherefore also, to those that ask the wisdom that is with us, we are to hold out things suitable, that with the greatest possible ease they may, through their own ideas, be likely to arrive at faith in the truth. For “I became all things to all men, that I might gain all men” (1 Cor. 9:20). St. Clement of Alexandria: Stromata 5:4. 6:5 LXX Give then no sleep to your eyes or slumber to your eyelids that you may be delivered “as a roe from the net and a bird from the snare.” For, behold, you are passing through the midst of snares; you are treading on the top of a high wall whence a fall is perilous to the fuller; wherefore do not straightway attempt extreme discipline; above all things beware of confidence in yourself, lest you fall from a height of discipline through want of training. St. Basil the Great: Letter 41:2. https://coptic-treasures.com/ Proverbs 26 2 26:6 He that sends a message by the hand of a fool cutts off the feet, and drinks damage. 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.” 26:7 The legs of the lame are not equal: so is a parable in the mouth of fools. 26:8 As he that binds a stone in a sling, so is he that gives honor to a fool. Verse 8. As he that bindeth a stone in a sling, so is he that giveth honor 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 honor 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 honor 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 honor 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 traveler. Hence those lines of Dr. Young: — “Death stands like Mercuries in every way; And kindly points us to our journey’s end.” 26:9 As a thorn goes up into the hand of a drunkard, so is a parable in the mouths of fools. vs. 6-9: Fools are not fit to be trusted, nor to have any honor. Wise sayings, as a foolish man delivers and applies them, lose their usefulness. 26:10 The great God that formed all things both rewards the fool, and rewards transgressors. vs. 10: This verse may either declare how the Lord, the Creator of all men, will deal with sinners according to their guilt, or, how the powerful among men should disgrace and punish the wicked. 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. 26:10 Like these too, are the heretics, who, having fallen from true discernment, dare to invent to themselves atheism. ‘For the fool saith in his heart, There is no God. They are corrupt, and become abominable in their doings’ (Ps. 14:1). Of such as are fools in their thoughts, the actions are wicked, as He saith, ‘can ye, being evil, speak good things’ (Matt. 12:34); for they were evil, because they thought wickedness. Or how can those do just acts, whose minds are set upon fraud? Or how shall he love, who is prepared beforehand to hate? How shall he be merciful, who is bent upon the love of money? How shall he be chaste, who looks upon a woman to lust after her? ‘For from the heart proceed evil thoughts, fornications, adulteries, murders. (Matt. 15:19)’ By them the fool is wrecked, as by the waves of the sea, being led away and enticed by his fleshly pleasures; for this stands written, ‘All flesh of fools is greatly tempest-tossed.’ While he associates with folly, he is tossed by a tempest, and perishes, as Solomon says in the Proverbs, ‘The fool and he who lacketh understanding shall perish together, and shall leave their wealth to strangers.’ Now they suffer such things, because there is not among them one sound of mind to guide them. For where there is sagacity, there the Word, who is the Pilot of souls, is with the vessel; ‘for he that hath understanding shall possess guidance;’ but they who are without guidance fall like the leaves. St. Athanasius of Alexandria: Paschal Letters, 19:6. 26:11 As a dog returns to his vomit, so a fool returns to his folly. Verse 11. As a dog returneth to his vomit — See note on 2 Peter 2:22. vs. 11: The dog is a loathsome emblem of those sinners who return to their vices, 2 Peter 2:22. Let us then, I beseech you, not neglect our salvation, that our labor may not be in vain. For he who turns from his sins, and goes and commits the same again, is “like a dog that returneth to his vomit.” (Proverbs 26:11.) https://coptic-treasures.com/ Proverbs 26 3 But if we act as we ought, and take heed to our ways, we shall be thought worthy of those high rewards, which that we may all obtain, God grant through the grace and lovingkindness of our Lord Jesus Christ, with whom, etc. St. John Chrysostom: Homilies on 1 Timothy, hom. 5. 26:11 And again we read “if a man goes back from righteousness to sin the Lord will prepare him for the sword,” and, “as a dog when he has returned to his vomit, and become odious, so is a fool who by his wickedness has returned to his sin.” St. John Chrysostom: Letter to the Fallen Theodore, Letter 1: 18. “Whoso diggeth a pit for his neighbor, shall fill into it himself.” (Proverbs 26:27) Which was the case then. For they desired to kill Him, to stop, as they thought, His preaching; the result was the opposite. For the preaching flourishes by the grace of Christ, while all that was theirs is quenched and perished; they have lost their country, their freedom, their security, their worship, they have been deprived of all their prosperity, and are become slaves and captives. St. John Chrysostom: Homilies on St. John, 51. 26:12 Seest you a man wise in his own conceit? there is more hope of a fool than of him. vs. 12: We see many a one who has some little sense, but is proud of it. This describes those who think their spiritual state to be good, when really it is very bad. This misery comes of senselessness. One cannot be haughty-minded without being a fool; and he that is brimful of folly is haughty. Listen to the Wise Man, who says, “I saw a man wise in his own conceit; there is more hope of a fool than of him.” (Proverbs 26:12.) Seest thou how it was not without reason I said that the evil of which I am speaking is worse than that of folly, for it is written, “There is more hope of a fool than of him”? Wherefore, Paul too said, “Be not wise in your own conceits.” (Romans 12:16.) St. John Chrysostom: Homilies on Philippians, 7. counsel, is a sign of folly. It is said, “Seest thou a man wise in his own conceit? there is more hope of a fool than of him;” (Proverbs 26:12.) and, “Woe unto them that are wise in their own eyes, and prudent in their own sight!” (Isaiah 5:21.) and Paul himself in another place, “Be not wise in your own conceits.” (Romans 12:16.) St. John Chrysostom: Commentary on Galatians 1:17. 26:13 The slothful man saith, There is a lion in the way; a lion is in the streets. vs. 13: The slothful man hates every thing that requires care and labor. But it is foolish to frighten ourselves from real duties by fancied difficulties. This may be applied to a man slothful in the duties of religion. Verse 13. The slothful man saith — See the note on chap. 22:13. 26:14 As the door turns upon his hinges, so doth the slothful upon his bed. vs. 14: Having seen the slothful man in fear of his work, here we find him in love with his ease. Bodily ease is the sad occasion of many spiritual diseases. He does not care to get forward with his business. Slothful professors turn thus. The world and the flesh are hinges on which they are hung; and yough they move in a course of outward services, yet they are not the nearer to heaven. 26:15 The slothful hides his hand in his bosom; it grieves him to bring it again to his mouth. vs. 15: The sluggard is now out of his bed, but he might have lain there, for any thing he is likely to bring to pass in his work. It is common for men who will not do their duty, to pretend they cannot. Those that are slothful in religion, will not be at the pains to feed their souls with the bread of life, nor to fetch in promised blessings by prayer. 26:16 The sluggard is wiser in his own conceit than seven men that can render a reason. vs. 16: He that takes pains in religion, knows he is working for a good Master, and that his labor shall not be in vain. 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. https://coptic-treasures.com/ Proverbs 26 4 26:17 He that passes by, and meddls with strife belonging not to him, is like one that takes a dog by the ears. vs. 17: To make ourselves busy in other men’s matters, is to thrust ourselves into temptation. 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. 26:18 As a mad man who casts firebrands, arrows, and death, vs. 18, 19:He that sins in jest, must repent in earnest, or his sin will be his ruin. 26:19 So is the man that deceives his neighbor, and saith, Am not I in sport? Verse 19. Am 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,” etc. Sportive as such persons may think their conduct to be, it is as ruinous as that of the mad man who shoots arrows, throws firebrands, and projects in all directions instruments of death, so that some are wounded, some burnt, and some slain. 26:20 Where no wood is, there the fire goes out: so where there is no talebearer, the strife ceases. 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, “The1823 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. 26:21 As coals are to burning coals, and wood to fire; so is a contentious man to kindle strife. 26:22 The words of a talebearer are as wounds, and they go down into the innermost parts of the belly. vs. 20-22: Contention heats the spirit, and puts families and societies into a flame. And that fire is commonly kindled and kept burning by whisperers and backbiters. Verse 22. The words of a tale-bearer— The same with chap. 18:8, where see the note. 26:23 Burning lips and a wicked heart are like a potsherd covered with silver dross. 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. vs. 23: A wicked heart disguising itself, is like a potsherd covered with the dross of silver. 26:24 He that hates dissembles with his lips, and lays up deceit within him; 26:25 When he speaks fair, believe him not: for there are seven abominations in his heart. 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. 26:26 Whose hatred is covered by deceit, his wickedness shall be shewed before the whole congregation. vs. 24-26: Always distrust when a man speaks fair unless you know him well. Satan, in his temptations, speaks fair, as he did to Eve; but it is madness to give credit to him 26:27 Whoso diggs a pit shall fall therein: and he that rolls a stone, it will return upon him. Verse 27. Whoso diggeth a pit — See 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. vs. 27: What pains men take to do mischief to others! but it is digging a pit, it is rolling a stone, hard work; and they prepare mischief to themselves. For “he who diggeth a pit for his neighbor, falleth into it.” (Proverbs 26:27.) Let us then not plot against others, lest we injure ourselves. When we supplant the reputation of others, let us consider that we injure ourselves, it is against ourselves we plot. For perchance with men we do him harm, if we have power, but we injure ourselves in the sight of God, by provoking Him against us. Let us not then harm ourselves. St. John Chrysostom: Homilies on Philippians, 14. 26:28 A lying tongue hats those that are afflicted by it; and a flattering mouth works ruin. vs. 28: There are two sorts of lies equally detestable. A slandering lie, the mischief of this every body sees. A flattering lie, which secretly works ruin. A wise man will be more afraid of a flatterer than of a slanderer. https://coptic-treasures.com/ Proverbs 26 5 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.
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