Worthy.Bible » Parallel » Proverbs » Chapter 26

Proverbs 26:1-28 King James Version (KJV)

1 As snow in summer, and as rain in harvest, so honour is not seemly for a fool.

2 As the bird by wandering, as the swallow by flying, so the curse causeless shall not come.

3 A whip for the horse, a bridle for the ass, and a rod for the fool's back.

4 Answer not a fool according to his folly, lest thou also be like unto him.

5 Answer a fool according to his folly, lest he be wise in his own conceit.

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 mouths of fools.

10 The great God that formed all things both rewardeth the fool, and rewardeth transgressors.

11 As a dog returneth to his vomit, so a fool returneth to his folly.

12 Seest thou a man wise in his own conceit? there is more hope of a fool than of him.

13 The slothful man saith, There is a lion in the way; a lion is in the streets.

14 As the door turneth upon his hinges, so doth the slothful upon his bed.

15 The slothful hideth his hand in his bosom; it grieveth him to bring it again to his mouth.

16 The sluggard is wiser in his own conceit than seven men that can render a reason.

17 He that passeth by, and meddleth with strife belonging not to him, is like one that taketh a dog by the ears.

18 As a mad man who casteth firebrands, arrows, and death,

19 So is the man that deceiveth his neighbour, and saith, Am not I in sport?

20 Where no wood is, there the fire goeth out: so where there is no talebearer, the strife ceaseth.

21 As coals are to burning coals, and wood to fire; so is a contentious man to kindle strife.

22 The words of a talebearer are as wounds, and they go down into the innermost parts of the belly.

23 Burning lips and a wicked heart are like a potsherd covered with silver dross.

24 He that hateth dissembleth with his lips, and layeth up deceit within him;

25 When he speaketh fair, believe him not: for there are seven abominations in his heart.

26 Whose hatred is covered by deceit, his wickedness shall be shewed before the whole congregation.

27 Whoso diggeth a pit shall fall therein: and he that rolleth a stone, it will return upon him.

28 A lying tongue hateth those that are afflicted by it; and a flattering mouth worketh ruin.


Proverbs 26:1-28 King James Version with Strong's Concordance (STRONG)

1 As snow H7950 in summer, H7019 and as rain H4306 in harvest, H7105 so honour H3519 is not seemly H5000 for a fool. H3684

2 As the bird H6833 by wandering, H5110 as the swallow H1866 by flying, H5774 so the curse H7045 causeless H2600 shall not come. H935

3 A whip H7752 for the horse, H5483 a bridle H4964 for the ass, H2543 and a rod H7626 for the fool's H3684 back. H1460

4 Answer H6030 not a fool H3684 according to his folly, H200 lest thou also be like H7737 unto him.

5 Answer H6030 a fool H3684 according to his folly, H200 lest he be wise H2450 in his own conceit. H5869

6 He that sendeth H7971 a message H1697 by the hand H3027 of a fool H3684 cutteth off H7096 the feet, H7272 and drinketh H8354 damage. H2555

7 The legs H7785 of the lame H6455 are not equal: H1809 so is a parable H4912 in the mouth H6310 of fools. H3684

8 As he that bindeth H6872 H6887 a stone H68 in a sling, H4773 so is he that giveth H5414 honour H3519 to a fool. H3684

9 As a thorn H2336 goeth up H5927 into the hand H3027 of a drunkard, H7910 so is a parable H4912 in the mouth H6310 of fools. H3684

10 The great H7227 God that formed H2342 all things both rewardeth H7936 the fool, H3684 and rewardeth H7936 transgressors. H5674

11 As a dog H3611 returneth H7725 to his vomit, H6892 so a fool H3684 returneth H8138 to his folly. H200

12 Seest H7200 thou a man H376 wise H2450 in his own conceit? H5869 there is more hope H8615 of a fool H3684 than of him.

13 The slothful H6102 man saith, H559 There is a lion H7826 in the way; H1870 a lion H738 is in the streets. H7339

14 As the door H1817 turneth H5437 upon his hinges, H6735 so doth the slothful H6102 upon his bed. H4296

15 The slothful H6102 hideth H2934 his hand H3027 in his bosom; H6747 it grieveth H3811 him to bring it again H7725 to his mouth. H6310

16 The sluggard H6102 is wiser H2450 in his own conceit H5869 than seven men H7651 that can render H7725 a reason. H2940

17 He that passeth by, H5674 and meddleth H5674 with strife H7379 belonging not to him, is like one that taketh H2388 a dog H3611 by the ears. H241

18 As a mad H3856 man who casteth H3384 firebrands, H2131 arrows, H2671 and death, H4194

19 So is the man H376 that deceiveth H7411 his neighbour, H7453 and saith, H559 Am not I in sport? H7832

20 Where no H657 wood H6086 is, there the fire H784 goeth out: H3518 so where there is no talebearer, H5372 the strife H4066 ceaseth. H8367

21 As coals H6352 are to burning coals, H1513 and wood H6086 to fire; H784 so is a contentious H4079 H4066 man H376 to kindle H2787 strife. H7379

22 The words H1697 of a talebearer H5372 are as wounds, H3859 and they go down H3381 into the innermost parts H2315 of the belly. H990

23 Burning H1814 lips H8193 and a wicked H7451 heart H3820 are like a potsherd H2789 covered H6823 with silver H3701 dross. H5509

24 He that hateth H8130 dissembleth H5234 with his lips, H8193 and layeth up H7896 deceit H4820 within H7130 him;

25 When he speaketh H6963 fair, H2603 believe H539 him not: for there are seven H7651 abominations H8441 in his heart. H3820

26 Whose hatred H8135 is covered H3680 by deceit, H4860 his wickedness H7451 shall be shewed H1540 before the whole congregation. H6951

27 Whoso diggeth H3738 a pit H7845 shall fall H5307 therein: and he that rolleth H1556 a stone, H68 it will return H7725 upon him.

28 A lying H8267 tongue H3956 hateth H8130 those that are afflicted H1790 by it; and a flattering H2509 mouth H6310 worketh H6213 ruin. H4072


Proverbs 26:1-28 American Standard (ASV)

1 As snow in summer, and as rain in harvest, So honor is not seemly for a fool.

2 As the sparrow in her wandering, as the swallow in her flying, So the curse that is causeless alighteth not.

3 A whip for the horse, a bridle for the ass, And a rod for the back of fools.

4 Answer not a fool according to his folly, Lest thou also be like unto him.

5 Answer a fool according to his folly, Lest he be wise in his own conceit.

6 He that sendeth a message by the hand of a fool Cutteth off `his own' feet, `and' drinketh in damage.

7 The legs of the lame hang loose: So is a parable in the mouth of fools.

8 As one that bindeth a stone in a sling, So is he that giveth honor to a fool.

9 `As' a thorn that goeth up into the hand of a drunkard, So is a parable in the mouth of fools.

10 `As' an archer that woundeth all, So is he that hireth a fool and he that hireth them that pass by.

11 As a dog that returneth to his vomit, `So is' a fool that repeateth his folly.

12 Seest thou a man wise in his own conceit? There is more hope of a fool than of him.

13 The sluggard saith, There is a lion in the way; A lion is in the streets.

14 `As' the door turneth upon its hinges, So doth the sluggard upon his bed.

15 The sluggard burieth his hand in the dish; It wearieth him to bring it again to his mouth.

16 The sluggard is wiser in his own conceit Than seven men that can render a reason.

17 He that passeth by, `and' vexeth himself with strife belonging not to him, Is `like' one that taketh a dog by the ears.

18 As a madman who casteth firebrands, Arrows, and death,

19 So is the man that deceiveth his neighbor, And saith, Am not I in sport?

20 For lack of wood the fire goeth out; And where there is no whisperer, contention ceaseth.

21 `As' coals are to hot embers, and wood to fire, So is a contentious man to inflame strife.

22 The words of a whisperer are as dainty morsels, And they go down into the innermost parts.

23 Fervent lips and a wicked heart Are `like' an earthen vessel overlaid with silver dross.

24 He that hateth dissembleth with his lips; But he layeth up deceit within him:

25 When he speaketh fair, believe him not; For there are seven abominations in his heart:

26 Though `his' hatred cover itself with guile, His wickedness shall be openly showed before the assembly.

27 Whoso diggeth a pit shall fall therein; And he that rolleth a stone, it shall return upon him.

28 A lying tongue hateth those whom it hath wounded; And a flattering mouth worketh ruin.


Proverbs 26:1-28 Young's Literal Translation (YLT)

1 As snow in summer, and as rain in harvest, So honour `is' not comely for a fool.

2 As a bird by wandering, as a swallow by flying, So reviling without cause doth not come.

3 A whip is for a horse, a bridle for an ass, And a rod for the back of fools.

4 Answer not a fool according to his folly, Lest thou be like to him -- even thou.

5 Answer a fool according to his folly, Lest he be wise in his own eyes.

6 He is cutting off feet, he is drinking injury, Who is sending things by the hand of a fool.

7 Weak have been the two legs of the lame, And a parable in the mouth of fools.

8 As one who is binding a stone in a sling, So `is' he who is giving honour to a fool.

9 A thorn hath gone up into the hand of a drunkard, And a parable in the mouth of fools.

10 Great `is' the Former of all, And He is rewarding a fool, And is rewarding transgressors.

11 As a dog hath returned to its vomit, A fool is repeating his folly.

12 Thou hast seen a man wise in his own eyes, More hope of a fool than of him!

13 The slothful hath said, `A lion `is' in the way, A lion `is' in the broad places.'

14 The door turneth round on its hinge, And the slothful on his bed.

15 The slothful hath hid his hand in a dish, He is weary of bringing it back to his mouth.

16 Wiser `is' the slothful in his own eyes, Than seven `men' returning a reason.

17 Laying hold on the ears of a dog, `Is' a passer-by making himself wrath for strife not his own.

18 As `one' pretending to be feeble, Who is casting sparks, arrows, and death,

19 So hath a man deceived his neighbour, And hath said, `Am not I playing?'

20 Without wood is fire going out, And without a tale-bearer, contention ceaseth,

21 Coal to burning coals, and wood to fire, And a man of contentions to kindle strife.

22 The words of a tale-bearer `are' as self-inflicted wounds, And they have gone down `to' the inner parts of the heart.

23 Silver of dross spread over potsherd, `Are' burning lips and an evil heart.

24 By his lips doth a hater dissemble, And in his heart he placeth deceit,

25 When his voice is gracious trust not in him, For seven abominations `are' in his heart.

26 Hatred is covered by deceit, Revealed is its wickedness in an assembly.

27 Whoso is digging a pit falleth into it, And the roller of a stone, to him it turneth.

28 A lying tongue hateth its bruised ones, And a flattering mouth worketh an overthrow!


Proverbs 26:1-28 Darby English Bible (DARBY)

1 As snow in summer, and as rain in harvest, so honour beseemeth not a fool.

2 As the sparrow for flitting about, as the swallow for flying, so a curse undeserved shall not come.

3 A whip for the horse, a bridle for the ass, and a rod for the back of fools.

4 Answer not a fool according to his folly, lest thou also be like unto him.

5 Answer a fool according to his folly, lest he be wise in his own eyes.

6 He that sendeth a message by the hand of a fool cutteth off [his own] feet, [and] drinketh damage.

7 The legs of the lame hang loose; so is a proverb in the mouth of fools.

8 As a bag of gems in a stoneheap, so is he that giveth honour to a fool.

9 [As] a thorn goeth up into the hand of a drunkard, so is a proverb in the mouth of fools.

10 A master roughly worketh every one: he both hireth the fool and hireth passers-by.

11 As a dog turneth back to its vomit, [so] a fool repeateth his folly.

12 Hast thou seen a man wise in his own eyes? There is more hope of a fool than of him.

13 The sluggard saith, There is a fierce lion in the way; a lion is in the midst of the streets!

14 [As] the door turneth upon its hinges, so the sluggard upon his bed.

15 The sluggard burieth his hand in the dish: it wearieth him to bring it again to his mouth.

16 A sluggard is wiser in his own eyes than seven [men] that answer discreetly.

17 He that passing by vexeth himself with strife belonging not to him, is [like] one that taketh a dog by the ears.

18 As a madman who casteth firebrands, arrows, and death,

19 so is a man that deceiveth his neighbour, and saith, Am I not in sport?

20 Where no wood is, the fire goeth out; and where there is no talebearer, the contention ceaseth.

21 [As] coals for hot coals, and wood for fire, so is a contentious man to inflame strife.

22 The words of a talebearer are as dainty morsels, and they go down into the innermost parts of the belly.

23 Ardent lips, and a wicked heart, are [as] an earthen vessel overlaid with silver dross.

24 He that hateth dissembleth with his lips, but he layeth up deceit within him:

25 when his voice is gracious, believe him not, for there are seven abominations in his heart.

26 Though [his] hatred is covered by dissimulation, his wickedness shall be made manifest in the congregation.

27 Whoso diggeth a pit shall fall therein; and he that rolleth a stone, it shall return upon him.

28 A lying tongue hateth those that are injured by it, and a flattering mouth worketh ruin.


Proverbs 26:1-28 World English Bible (WEB)

1 Like snow in summer, and as rain in harvest, So honor is not fitting for a fool.

2 Like a fluttering sparrow, Like a darting swallow, So the undeserved curse doesn't come to rest.

3 A whip for the horse, A bridle for the donkey, And a rod for the back of fools!

4 Don't answer a fool according to his folly, Lest you also be like him.

5 Answer a fool according to his folly, Lest he be wise in his own eyes.

6 One who sends a message by the hand of a fool Is cutting off feet and drinking violence.

7 Like the legs of the lame that hang loose: So is a parable in the mouth of fools.

8 As one who binds a stone in a sling, So is he who gives honor to a fool.

9 Like a thornbush that goes into the hand of a drunkard, So is a parable in the mouth of fools.

10 As an archer who wounds all, So is he who hires a fool Or he who hires those who pass by.

11 As a dog that returns to his vomit, So is a fool who repeats his folly.

12 Do you see a man wise in his own eyes? There is more hope for a fool than for him.

13 The sluggard says, "There is a lion in the road! A fierce lion roams the streets!"

14 As the door turns on its hinges, So does the sluggard on his bed.

15 The sluggard buries his hand in the dish. He is too lazy to bring it back to his mouth.

16 The sluggard is wiser in his own eyes Than seven men who answer with discretion.

17 Like one who grabs a dog's ears Is one who passes by and meddles in a quarrel not his own.

18 Like a madman who shoots firebrands, arrows, and death,

19 Is the man who deceives his neighbor and says, "Am I not joking?"

20 For lack of wood a fire goes out; Without gossip, a quarrel dies down.

21 As coals are to hot embers, And wood to fire, So is a contentious man to kindling strife.

22 The words of a whisperer are as dainty morsels, They go down into the innermost parts.

23 Like silver dross on an earthen vessel Are the lips of a fervent one with an evil heart.

24 A malicious man disguises himself with his lips, But he harbors evil in his heart.

25 When his speech is charming, don't believe him; For there are seven abominations in his heart:

26 His malice may be concealed by deception, But his wickedness will be exposed in the assembly.

27 Whoever digs a pit shall fall into it. Whoever rolls a stone, it will come back on him.

28 A lying tongue hates those it hurts; And a flattering mouth works ruin.


Proverbs 26:1-28 Bible in Basic English (BBE)

1 Like snow in summer and rain when the grain is being cut, so honour is not natural for the foolish.

2 As the sparrow in her wandering and the swallow in her flight, so the curse does not come without a cause.

3 A whip for the horse, a mouth-bit for the ass, and a rod for the back of the foolish.

4 Do not give to the foolish man a foolish answer, or you will be like him.

5 Give a foolish man a foolish answer, or he will seem wise to himself.

6 He who sends news by the hand of a foolish man is cutting off his feet and drinking in damage.

7 The legs of one who has no power of walking are hanging loose; so is a wise saying in the mouth of the foolish.

8 Giving honour to a foolish man is like attempting to keep a stone fixed in a cord.

9 Like a thorn which goes up into the hand of a man overcome by drink, so is a wise saying in the mouth of a foolish man.

10 Like an archer wounding all who go by, is a foolish man overcome by drink.

11 Like a dog going back to the food which he has not been able to keep down, is the foolish man doing his foolish acts over again.

12 Have you seen a man who seems to himself to be wise? There is more hope for the foolish than for him.

13 The hater of work says, There is a lion in the way; a lion is in the streets.

14 A door is turned on its pillar, and the hater of work on his bed.

15 The hater of work puts his hand deep into the basin: lifting it again to his mouth is a weariness to him.

16 The hater of work seems to himself wiser than seven men who are able to give an answer with good sense.

17 He who gets mixed up in a fight which is not his business, is like one who takes a dog by the ears while it is going by.

18 As one who is off his head sends about flaming sticks and arrows of death,

19 So is the man who gets the better of his neighbour by deceit, and says, Am I not doing so in sport?

20 Without wood, the fire goes out; and where there is no secret talk, argument is ended.

21 Like breath on coals and wood on fire, so a man given to argument gets a fight started.

22 The words of one who says evil of his neighbour secretly are like sweet food, they go down into the inner parts of the stomach.

23 Smooth lips and an evil heart are like a vessel of earth plated with silver waste.

24 With his lips the hater makes things seem what they are not, but deceit is stored up inside him;

25 When he says fair words, have no belief in him; for in his heart are seven evils:

26 Though his hate is covered with deceit, his sin will be seen openly before the meeting of the people.

27 He who makes a hole in the earth will himself go falling into it: and on him by whom a stone is rolled the stone will come back again.

28 A false tongue has hate for those who have clean hearts, and a smooth mouth is a cause of falling.

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Proverbs 26

Commentary on Proverbs 26 Matthew Henry Commentary


Chapter 26

Pro 26:1

Note,

  • 1. It is too common a thing for honour to be given to fools, who are utterly unworthy of it and unfit for it. Bad men, who have neither wit nor grace, are sometimes preferred by princes, and applauded and cried up by the people. Folly is set in great dignity, as Solomon observed, Eccl. 10:6.
  • 2. It is very absurd and unbecoming when it is so. It is an incongruous as snow in summer, and as great a disorder in the commonwealth as that is in the course of nature and in the seasons of the year; nay, it is as injurious as rain in harvest, which hinders the labourers and spoils the fruits of the earth when they are ready to be gathered. When bad men are in power they commonly abuse their power, in discouraging virtue, and giving countenance to wickedness, for want of wisdom to discern it and grace to detest it.

Pro 26:2

Here is,

  • 1. The folly of passion. It makes men scatter causeless curses, wishing ill to others upon presumption that they are bad and have done ill, when either they mistake the person or misunderstand the fact, or they call evil good and good evil. Give honour to a fool, and he thunders out his anathemas against all that he is disgusted with, right or wrong. Great men, when wicked, think they have a privilege to keep those about them in awe, by cursing them, and swearing at them, which yet is an expression of the most impotent malice and shows their weakness as much as their wickedness.
  • 2. The safety of innocency. He that is cursed without cause, whether by furious imprecations or solemn anathemas, the curse shall do him no more harm than the bird that flies over his head, than Goliath's curses did to David, 1 Sa. 17:43. It will fly away like the sparrow or the wild dove, which go nobody knows where, till they return to their proper place, as the curse will at length return upon the head of him that uttered it.

Pro 26:3

Here,

  • 1. Wicked men are compared to the horse and the ass, so brutish are they, so unreasonable, so unruly, and not to be governed but by force or fear, so low has sin sunk men, so much below themselves. Man indeed is born like the wild ass's colt, but as some by the grace of God are changed, and become rational, so others by custom in sin are hardened, and become more and more sottish, as the horse and the mule, Ps. 32:9.
  • 2. Direction is given to use them accordingly. Princes, instead of giving honour to a fool (v. 1), must put disgrace upon him-instead of putting power into his hand, must exercise power over him. A horse unbroken needs a whip for correction, and an ass a bridle for direction and to check him when he would turn out of the way; so a vicious man, who will not be under the guidance and restraint of religion and reason, ought to be whipped and bridled, to be rebuked severely, and made to smart for what he has done amiss, and to be restrained from offending any more.

Pro 26:4-5

See here the noble security of the scripture-style, which seems to contradict itself, but really does not. Wise men have need to be directed how to deal with fools; and they have never more need of wisdom than in dealing with such, to know when to keep silence and when to speak, for there may be a time for both.

  • 1. In some cases a wise man will not set his wit to that of a fool so far as to answer him according to his folly "If he boast of himself, do not answer him by boasting of thyself. If he rail and talk passionately, do not thou rail and talk passionately too. If he tell one great lie, do not thou tell another to match it. If he calumniate thy friends, do not thou calumniate his. If he banter, do not answer him in his own language, lest thou be like him, even thou, who knowest better things, who hast more sense, and hast been better taught.'
  • 2. Yet, in other cases, a wise man will use his wisdom for the conviction of a fool, when, by taking notice of what he says, there may be hopes of doing good, or at least preventing further, mischief, either to himself or others. "If thou have reason to think that thy silence will be deemed an evidence of the weakness of thy cause, or of thy own weakness, in such a case answer him, and let it be an answer ad hominem-to the man, beat him at his own weapons, and that will be an answer ad rem-to the point, or as good as one. If he offer any thing that looks like an argument, an answer that, and suit thy answer to his case. If he think, because thou dost not answer him, that what he says is unanswerable, then give him an answer, lest he be wise in his own conceit and boast of a victory.' For (Lu. 7:35) Wisdom's children must justify her.

Pro 26:6-9

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. 23:35.

Pro 26:10

Our translation gives this verse a different reading in the text and in the margin; and accordingly it expresses either,

  • 1. The equity of a good God. The Master, or Lord (so Rab signifies), or, as we read it, The great God that formed all things at first, and still governs them in infinite wisdom, renders to every man according to his work. He rewards the fool, who sinned through ignorance, who knew not his Lord's will, with few stripes; and he rewards the transgressor, who sinned presumptuously and with a high hand, who knew his Lord's will and would not do it, with many stripes. Some understand it of the goodness of God's common providence even to fools and transgressors, on whom he causes his sun to shine and his rain to fall. Or,
  • 2. The iniquity of a bad prince (so the margin reads it): A great man grieves all, and he hires the fool; he hires also the transgressors. When a wicked man gets power in his hand, by himself, and by the fools and knaves whom he employs under him, whom he hires and chooses to make use of, he grieves all who are under him and is vexatious to them. We should therefore pray for kings and all in authority, that, under them, our lives may be quiet and peaceable.

Pro 26:11

See here,

  • 1. What an abominable thing sin is, and how hateful sometimes it is made to appear, even to the sinner himself. When his conscience is convinced, or he feels smart from his sin, he is sick of it, and vomits it up; he seems then to detest it and to be willing to part with it. It is in itself, and, first or last, will be to the sinner, more loathsome than the vomit of a dog, Ps. 36:2.
  • 2. How apt sinners are to relapse into it notwithstanding. As the dog, after he has gained ease by vomiting that which burdened his stomach, yet goes and licks it up again, so sinners, who have been convinced only and not converted, return to sin again, forgetting how sick it made them. The apostle (2 Pt. 2:22) applies this proverb to those that have known the way of righteousness but are turned from it; but God will spue them out of his mouth, Rev. 3:16.

Pro 26:12

Here is,

  • 1. A spiritual disease supposed, and that is self-conceit: Seest thou a man? Yes, we see many a one, wise in his own conceit, who has some little sense, but is proud of it, thinks it much more than it is, more than any of his neighbours, have, and enough, so that he needs no more, has such a conceit of his own abilities as makes him opinionative, dogmatical, and censorious; and all the use he makes of his knowledge is that it puffs him up. Or, if by a wise man we understand a religious man, it describes the character of those who, making some show of religion, conclude their spiritual state to be good when really it is very bad, like Laodicea, Rev. 3:17.
  • 2. The danger of this disease. It is in a manner desperate: There is more hope of a fool, that knows and owns himself to be such, than of such a one. Solomon was not only a wise man himself, but a teacher of wisdom; and this observation he made upon his pupils, that he found his work most difficult and least successful with those that had a good opinion of themselves and were not sensible that they needed instruction. Therefore he that seems to himself to be wise must become a fool, that he may be wise, 1 Co. 3:18. There is more hope of a publican than of a proud Pharisee, Mt. 21:32. Many are hindered from being truly wise and religious by a false and groundless conceit that they are so, Jn. 9:40, 41.

Pro 26:13

When a man talks foolishly we say, He talks idly; for none betray their folly more than those who are idle and go about to excuse themselves in their idleness. As men's folly makes them slothful, so their slothfulness makes them foolish. Observe,

  • 1. What the slothful man really dreads. He dreads the way, the streets, the place where work is to be done and a journey to be gone; he hates business, hates every thing that requires care and labour.
  • 2. What he dreams of, and pretends to dread-a lion in the way. When he is pressed to be diligent, either in his worldly affairs or in the business of religion, this is his excuse (and a sorry excuse it is, as bad as none), There is a lion in the way, some insuperable difficulty or danger which he cannot pretend to grapple with. Lions frequent woods and deserts; and, in the day-time, when man has business to do, they are in their dens, Ps. 104:22, 23. But the sluggard fancies, or rather pretends to fancy, a lion in the streets, whereas the lion is only in his own fancy, nor is he so fierce as he is painted. Note, It is a foolish thing to frighten ourselves from real duties by fancied difficulties, Eccl. 11:4.

Pro 26:14

Having seen the slothful man in fear of his work, here we find him in love with his ease; he lies in his bed on one side till he is weary of that, and then turns to the other, but still in his bed, when it is far in the day and work is to be done, as the door is moved, but not removed; and so his business is neglected and his opportunities are let slip. See the sluggard's character.

  • 1. He is one that does not care to get out of his bed, but seems to be hung upon it, as the door upon the hinges. Bodily ease, too much consulted, is the sad occasion of many a spiritual disease. Those that love sleep will prove in the end to have loved death.
  • 2. He does not care to get forward with his business; in that he stirs to and fro a little, but to no purpose; he is where he was. Slothful professors turn, in profession, like the door upon the hinges. The world and the flesh are the two hinges on which they are hung, and though they move in a course of external services, have got into road of duties, and tread around in them like the horse in the mill, yet they get no good, they get no ground, they are never the nearer heaven-sinners unchanged, saints unimproved.

Pro 26:15

The sluggard has now, with much ado, got out of his bed, but he might as well have lain there still for any thing he is likely to bring to pass in his work, so awkwardly does he go about it. Observe,

  • 1. The pretence he makes for his slothfulness: He hides his hand in his bosom for fear of cold; next to his warm bed in his warm bosom. Or he pretends that he is lame, as some do that make a trade of begging; something ails his hand; he would have it thought that it is blistered with yesterday's hard work. Or it intimates, in general, his aversion to business; he has tried, and his hands are not used to labour, and therefore he hugs himself in his own ease and cares for nobody. Note, It is common for those that will not do their duty to pretend they cannot. I cannot dig, Lu. 16:3.
  • 2. The prejudice he sustains by his slothfulness. He himself is the loser by it, for he starves himself: It grieves him to bring his hand to his mouth, that is, he cannot find in his heart to feed himself, but dreads, as if it were a mighty toil, to lift his hand to his head. It is an elegant hyperbole, aggravating his sin, that he cannot endure to take the least pains, no, not for the greatest profit, and showing how his sin is his punishment. Those that are slothful in the business of religion will not be at the pains to feed their own souls with the word of God, the bread of life, nor to fetch in promised blessings by prayer, though they might have them for the fetching.

Pro 26:16

Observe,

  • 1. The high opinion which the sluggard has of himself, notwithstanding the gross absurdity and folly of his slothfulness: He thinks himself wiser than seven men, than seven wise men, for they are such as can render a reason. It is the wisdom of a man to be able to render a reason, of a good man to be able to give a reason of the hope that is in him, 1 Pt. 3:15. What we do we should be able to render a reason for, though perhaps we may not have wit enough to show the fallacy of every objection against it. He that takes pains in religion can render a good reason for it; he knows that he is working for a good Master and that his labour shall not be in vain. But the sluggard thinks himself wiser than seven such; for let seven such persuade him to be diligent, with all the reasons they can render for it, it is to no purpose; his own determination, he thinks, answer enough to them and all their reasons.
  • 2. The reference that this has to his slothfulness. It is the sluggard, above all men, that is thus self-conceited; for,
    • (1.) His good opinion of himself is the cause of his slothfulness; he will not take pains to get wisdom because he thinks he is wise enough already. A conceit of the sufficiency of our attainments is a great enemy to our improvement.
    • (2.) His slothfulness is the cause of his good opinion of himself. If he would but take pains to examine himself, and compare himself with the laws of wisdom, he would have other thoughts of himself. Indulged slothfulness is at the bottom of prevailing self-conceitedness. Nay,
    • (3.) So wretchedly besotted is he that he takes his slothfulness to be his wisdom; he thinks it is his wisdom to make much of himself, and take all the ease he can get, and do no more in religion than he needs must, to avoid suffering, to sit still and see what other people do, that he may have the pleasure of finding fault with them. Of such sluggards, who are proud of that which is their shame, their is little hope, v. 12.

Pro 26:17

  • 1. That which is here condemned is meddling with strife that belongs not to us. If we must not be hasty to strive in our own cause (ch. 25:8), much less in other people's, especially theirs that we are no way related to or concerned in, but light on accidentally as we pass by. If we can be instrumental to make peace between those that are at variance we must do it, though we should thereby get the ill-will of both sides, at least while they are in their heat; but to make ourselves busy in other men's matters, and parties in other men's quarrels, is not only to court our own trouble, but to thrust ourselves into temptation. Who made me a judge? Let them end it, as they began it, between themselves.
  • 2. We are cautioned against it because of the danger it exposes us to; it is like taking a snarling cur by the ears, that will snap at you and bite you; you had better have let him alone, for you cannot get clear of him when you would, and must thank yourselves if you come off with a wound and dishonour. He that has got a dog by the ears, if he lets him go he flies at him, if he keeps his hold, he has his hands full, and can do nothing else. Let every one with quietness work and mind his own business, and not with unquietness quarrel and meddle with other people's business.

Pro 26:18-19

See here,

  • 1. How mischievous those are that make no scruple of deceiving their neighbours; they are as madmen that cast firebrands, arrows, and death, so much hurt may they do by their deceits. They value themselves upon it as polite cunning men, but really they are as madmen. There is not a greater madness in the world than a wilful sin. It is not only the passionate furious man, but the malicious deceitful man, that is a madman; he does in effect cast fire-brands, arrows, and death; he does more mischief than he can imagine. Fraud and falsehood burn like fire-brands, kill, even at a distance, like arrows.
  • 2. See how frivolous the excuse is which men commonly make for the mischief they do, that they did it in a jest; with this they think to turn it off when they are reproved for it, Am not I in sport? But it will prove dangerous playing with fire and jesting with edge-tools. Not that those are to be commended who are captious, and can take no jest (those that themselves are wise must suffer fools, 2 Co. 11:19, 20), but those are certainly to be condemned who are any way abusive to their neighbours, impose upon their credulity, cheat them in their bargains with them, tell lies to them or tell lies of them, give them ill language, or sully their reputation, and then think to excuse it by saying that they did but jest. Am not I in sport? He that sins in just must repent in earnest, or his sin will be his ruin. Truth is too valuable a thing to be sold for a jest, and so is the reputation of our neighbour. By lying and slandering in jest men learn themselves, and teach others, to lie and slander in earnest; and a false report, raised in mirth, may be spread in malice; besides, if a man may tell a lie to make himself merry, why not to make himself rich, and so truth quite perishes, and men teach their tongues to tell lies, Jer. 9:5. If men would consider that a lie comes from the devil, and brings to hell-fire, surely that would spoil the sport of it; it is casting arrows and death to themselves.

Pro 26:20-22

Contention is as a fire; it heats the spirit, burns up all that is good, and puts families and societies into a flame. Now here we are told how that fire is commonly kindled and kept burning, that we may avoid the occasions of strife and so prevent the mischievous consequences of it. If then we would keep the peace,

  • 1. We must not give ear to talebearers, for they feed the fire of contention with fuel; nay, they spread it with combustible matter; the tales they carry are fireballs. Those who by insinuating base characters, revealing secrets, and misrepresenting words and actions, do what they can to make relations, friends, and neighbours, jealous one of another, to alienate them one from another, and sow discord among them, are to be banished out of families and all societies, and then strife will as surely cease as the fire will go out when it has no fuel; the contenders will better understand one another and come to a better temper; old stories will soon be forgotten when there are no new ones told to keep up the remembrance of them, and both sides will see how they have been imposed upon by a common enemy. Whisperers and backbiters are incendiaries not to be suffered. To illustrate this, he repeats (v. 22) what he had said before (ch. 18:8), that the words of a tale-bearer are as wounds, deep and dangerous wounds, wounds in the vitals. They wound the reputation of him who is belied, and perhaps the wound proves incurable, and even the plaster of a recantation (which yet can seldom be obtained) may not prove wide enough for it. They wound the love and charity which he to whom they are spoken ought to have for his neighbour and give a fatal stab to friendship and Christian fellowship. We must therefore not only not be tale-bearers ourselves at any time, nor ever do any ill offices, but we should not give the least countenance to those that are.
  • 2. We must not associate with peevish passionate people, that are exceptions, and apt to put the worst constructions upon everything, that pick quarrels upon the least occasion, and are quick, and high, and hot, in resenting affronts. These are contentious men, that kindle strife, v. 21. The less we have to do with such the better, for it will be very difficult to avoid quarrelling with those that are quarrelsome.

Pro 26:23

This may be meant either,

  • 1. Of a wicked heart showing itself in burning lips, furious, passionate, outrageous words, burning in malice, and persecuting those to whom, or of whom, they are spoken; ill words and ill-will agree as well together as a potsherd and the dross of silver, which, now that the pot is broken and the dross separated from the silver, are fit to be thrown together to the dunghill.
  • 2. Or of a wicked heart disguising itself with burning lips, burning with the professions of love and friendship, and even persecuting a man with flatteries; this is like a potsherd covered with the scum or dross of silver, with which one that is weak may be imposed upon, as if it were of some value, but a wise man is soon aware of the cheat. This sense agrees with the following verses.

Pro 26:24-26

There is cause to complain, not only of the want of sincerity in men's profession of friendship, and that they do not love so well as they pretend nor will serve their friends so much as they promise, but, which is much worse, of wicked designs in the profession of friendship, and the making of it subservient to the most malicious intentions. This is here spoken of as a common thing (v. 24): He that hates his neighbour, and is contriving to do him a mischief, yet dissembles with his lips, professes to have a respect for him and to be ready to serve him, talks kindly with him, as Cain with Abel, asks, Art thou in health, my brother? as Joab to Amasa, that his malice may not be suspected and guarded against, and so he may have the fairer opportunity to execute the purposes of it, this man lays up deceit within him, that is, he keeps in his mind the mischief he intends to do his neighbour till he catches him at an advantage. This is malice which has no less of the subtlety than it has of the venom of the old serpent in it. Now, as to this matter, we are here cautioned,

  • 1. Not to be so foolish as to suffer ourselves to be imposed upon by the pretensions of friendship. Remember to distrust when a man speaks fair; be not too forward to believe him unless you know him well, for it is possible there may be seven abominations in his heart, a great many projects of mischief against you, which he is labouring so industriously to conceal with his fair speech. Satan is an enemy that hates us, and yet in his temptations speaks fair, as he did to Eve, but it is madness to give credit to him, for there are seven abominations in his heart; seven other spirits does one unclean spirit bring more wicked than himself.
  • 2. Not to be so wicked as to impose upon any with a profession of friendship; for, though the fraud may be carried on plausibly awhile, it will be brought to light, v. 26. He whose hatred is covered by deceit will one time or other be discovered, and his wickedness shown, to his shame and confusion, before the whole congregation; and nothing will do more to make a man odious to all companies. Love (says one) is the best armour, but the worst cloak, and will serve dissemblers as the disguise which Ahab put on and perished in.

Pro 26:27

See here,

  • 1. What pains men take to do mischief to others. As they put a force upon themselves by concealing their design with a profession of friendship, so they put themselves to a great deal of labour to bring it about; it is digging a pit, it is rolling a stone, hard work, and yet men will not stick at it to gratify their passion and revenge.
  • 2. What preparation they hereby make of mischief to themselves. Their violent dealing will return upon their own heads; they shall themselves fall into the pit they digged, and the stone they rolled will return upon them, Ps. 7:15, 16; 9:15, 16. The righteous God will take the wise, not only in their own craftiness, but in their own cruelty. It is the plotter's doom. Haman is hanged on a gallows of his own preparing.
    • -nec lex est justior ulla
    • Quam necis artifices arte perire sua-
    Nor is there any law more just than that the contrivers of destruction should perish by their own arts.

Pro 26:28

There are two sorts of lies equally detestable:-

  • 1. A slandering lie, which avowedly hates those it is spoken of: A lying tongue hates those that are afflicted by it; it afflicts them by calumnies and reproaches because it hates them, and can thus smite them secretly where they are without defence; and it hates them because it has afflicted them and made them its enemies. The mischief of this is open and obvious; it afflicts, it hates, and owns it, and every body sees it.
  • 2. A flattering lie, which secretly works the ruin of those it is spoken to. In the former the mischief is plain, and men guard against it as well as they can, but in this it is little suspected, and men betray themselves by being credulous of their own praises and the compliments that are passed upon them. A wise man therefore will be more afraid of a flatterer that kisses and kills than of a slanderer that proclaims war.