2 As the sparrow in her wandering and the swallow in her flight, so the curse does not come without a cause.
How may I put curses on him who is not cursed by God? how may I be angry with him with whom the Lord is not angry?
It may be that the Lord will take note of my wrongs, and give me back good in answer to his cursing of me today.
Because they gave you no bread or water on your way, when you came out of Egypt: and they got Balaam, the son of Peor, from Pethor in Aram-naharaim to put curses on you. But the Lord your God would not give ear to Balaam, but let the curse be changed into a blessing to you, because of his love for you.
Then one of the people said to him, Your father put the people under an oath, saying, Let that man be cursed who takes any food this day. And the people were feeble, needing food. Then Jonathan said, My father has made trouble come on the land: now see how bright my eyes have become because I have taken a little of this honey.
And the Philistine said to David, Am I a dog, that you come out to me with sticks? And the Philistine put curses on David by all his gods.
They may give curses but you give blessing; when they come up against me, put them to shame; but let your servant be glad.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Proverbs 26
Commentary on Proverbs 26 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 26
Pr 26:1-28.
1. The incongruities of nature illustrate also those of the moral world. The fool's unworthiness is also implied (Pr 17:7; 19:10).
2. Though not obvious to us,
the bird—literally, "sparrow"—and
swallow—have an object in their motions, so penal evil falls on none without a reason.
3. The rod is as much needed by fools and as well suited to them, as whips and bridles are for beasts.
4, 5. Answer not—that is, approvingly by like folly.
5. Answer—by reproof.
6. A fool fails by folly as surely as if he were maimed.
drinketh damage—that is, gets it abundantly (Job 15:16; 34:7).
7. legs … equal—or, "take away the legs," or "the legs … are weak." In any case the idea is that they are the occasion of an awkwardness, such as the fool shows in using a parable or proverb (see Introduction; Pr 17:7).
8. A stone, bound in a sling, is useless; so honor, conferred on a fool, is thrown away.
9. As vexatious and unmanageable as a thorn in a drunkard's hand is a parable to a fool. He will be as apt to misuse is as to use it rightly.
10. Various versions of this are proposed (compare Margin). Better perhaps—"Much He injures (or literally, "wounds") all who reward," &c., that is, society is injured by encouraging evil men.
transgressors—may be rendered "vagrants." The word "God" is improperly supplied.
11. returneth … folly—Though disgusting to others, the fool delights in his folly.
12. The self-conceited are taught with more difficulty than the stupid.
13. (Compare Pr 22:13).
14. (Compare Pr 6:10; 24:33).
15. (Compare Pr 19:24).
16. The thoughtless being ignorant of their ignorance are conceited.
17. meddleth—as in Pr 20:19; 24:21; as either holding a dog by the ears or letting him go involves danger, so success in another man's strife or failure involves a useless risk of reputation, does no good, and may do us harm.
18, 19. Such are reckless of results.
20, 21. The talebearers foster (Pr 16:28), and the contentious excite, strife.
22. (Compare Pr 18:8).
23. Warm professions can no more give value to insincerity than silver coating to rude earthenware.
24. dissembleth—though an unusual sense of the word (compare Margin), is allowable, and better suits the context, which sets forth hypocrisy.
25. Sentiment of Pr 26:24 carried out.
seven abominations in his heart—that is, very many (compare Pr 24:16).
26, 27. Deceit will at last be exposed, and the wicked by their own arts often bring on retribution (compare Pr 12:13; Ps 7:16; 9:17, &c.).
28. Men hate those they injure.
A lying tongue—"lips" for the persons (compare Pr 4:24; Ps 12:3).