Proverbs 26:6

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 dishonor of having his own principles turned against himself, and shown to be destructive of his own conclusions." - Treatise on Grace. Preface. 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 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." Or, As he that putteth a precious stone in a heap of stones. See 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." Verse 10 The great God that formed all things - Or, A great man grieveth all, and he hireth the fool, he hireth also transgressors, 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 רב rab may mean either the great God, or a great man: hence the two renderings, in the text and in the margin. Verse 11 As a dog returneth to his vomit - See note on 2Pet 2:22. Verse 13 The slothful man saith - See the note on Pro 22:13 (note). 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. 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 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. 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. Verse 22 The words of a tale-bearer - The same with Pro 18:8 (note), where see the note. 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 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. Verse 27 Whoso diggeth a pit - See note on Psa 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 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. Introduction To-morrow is uncertain. Self-praise forbidden. Anger and envy. Reproof from a friend. Want makes us feel the value of a supply. A good neighbor. Beware of suretyship. Suspicious praise. The quarrelsome woman. One friend helps another. Man insatiable. The incorrigible fool. Domestic cares. The profit of flocks for food and raiment. Verse 1 Boast not thyself of to-morrow - See note on Jam 4:13, etc. Do not depend on any future moment for spiritual good which at present thou needest, and God is willing to give, and without which, should death surprise thee, thou must be eternally lost; such as repentance, faith in Christ, the pardon of sin, the witness of the Holy Spirit, and complete renovation of soul. Be incessant in thy application to God for these blessings. My old MS. Bible translates thus: Ne glorie thou into the morewenning. Here we see the derivation of our word morning; morewenning, from more, and wen or won, to dwelt, i.e., a continuance of time to live or dwell in your present habitation. Every man wishes to live longer, and therefore wishes for to-morrow; and when to-morrow comes, then to-morrow, and so on. Verse 2 Let another man praise thee, and not thine own mouth - We have a similar proverb, which illustrates this: "Self-praise is

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.

6 He that sendeth a message by the hand of a fool cutteth off the feet, and drinketh damage. 7 The legs of the lame are not equal: so is a parable in the mouth of fools. 8 As he that bindeth a stone in a sling, so is he that giveth honour to a fool. 9 As a thorn goeth up into the hand of a drunkard, so is a parable in the mouth of fools. To recommend wisdom to us, and to quicken us to the diligent use of all the means for the getting of wisdom, Solomon here shows that fools are fit for nothing; they are either sottish men, who will never think and design at all, or vicious men, who will never think and design well. 1. They are not fit to be entrusted with any business, not fit to go on an errand ( v. 6 ): He that does but send a message by the hand of a fool, of a careless heedless person, one who is so full of his jests and so given to his pleasures that he cannot apply his mind to any thing that is serious, will find his message misunderstood, the one half of it forgotten, the rest awkwardly delivered, and so many blunders made about it that he might as well have cut off his legs, that is, never have sent him. Nay, he will drink damage; it will be very much to his prejudice to have employed such a one, who, instead of bringing him a good account of his affairs, will abuse him and put a trick upon him; for, in Solomon's language, a knave and a fool are of the same signification. It will turn much to a man's disgrace to make use of the service of a fool, for people will be apt to judge of the master by his messenger. 2. They are not fit to have any honour put upon them. He had said ( v. 1 ), Honour is not seemly for a fool; here he shows that it is lost and thrown away upon him, as if a man should throw a precious stone, or a stone fit to be used in weighing, into a heap of common stones, where it would be buried and of no use; it is as absurd as if a man should dress up a stone in purple (so others); nay, it is dangerous, it is like a stone bound in a sling, with which a man will be likely to do hurt. To give honour to a fool is to put a sword in a madman's hand, with which we know not what mischief he may do, even to those that put it into his hand. 3. They are not fit to deliver wise sayings, nor should they undertake to handle any matter of weight, though they should be instructed concerning it, and be able to say something to it. Wise sayings, as a foolish man delivers them and applies them (in such a manner that one may know he does not rightly understand them), lose their excellency and usefulness: A parable in the mouth of fools ceases to be a parable, and becomes a jest. If a man who lives a wicked life, yet speaks religiously and takes God's covenant into his mouth, (1.) He does but shame himself and his profession: As the legs of the lame are not equal, by reason of which their going is unseemly, so unseemly is it for a fool to pretend to speak apophthegms, and give advice, and for a man to talk devoutly whose conversation is a constant contradiction to his talk and gives him the lie. His good words raise him up, but then his bad life takes him down, and so his legs are not equal. "A wise saying," (says bishop Patrick) "doth as ill become a fool as dancing doth a cripple; for, as his lameness never so much appears as when he would seem nimble, so the other's folly is never so ridiculous as when he would seem wise." As therefore it is best for a lame man to keep his seat, so it is best for a silly man, or a bad man, to hold his tongue. (2.) He does but do mischief with it to himself and others, as a drunkard does with a thorn, or any other sharp thing which he takes in his hand, with which he tears himself and those about him, because he knows not how to manage it. Those that talk well and do not live well, their good words will aggravate their own condemnation and others will be hardened by their inconsistency with themselves. Some give this sense of it: The sharpest saying, by which a sinner, one would think, should be pricked to the heart, makes no more impression upon a fool, no, though it come out of his own mouth, than the scratch of a thorn does upon the hand of a man when he is drunk, who then feels it not nor complains of it, ch. xxiii. 35 .