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
Be ye not as the horse, H5483 or as the mule, H6505 which have no understanding: H995 whose mouth H5716 must be held H1102 in with bit H4964 and bridle, H7448 lest H1077 they come near H7126 unto thee.
In the lips H8193 of him that hath understanding H995 wisdom H2451 is found: H4672 but a rod H7626 is for the back H1460 of him that is void H2638 of understanding. H3820
And he said H559 unto the men H582 of Succoth, H5523 Give, H5414 I pray you, loaves H3603 of bread H3899 unto the people H5971 that follow H7272 me; for they be faint, H5889 and I am pursuing H7291 after H310 Zebah H2078 and Zalmunna, H6759 kings H4428 of Midian. H4080 And the princes H8269 of Succoth H5523 said, H559 Are the hands H3709 of Zebah H2078 and Zalmunna H6759 now in thine hand, H3027 that we should give H5414 bread H3899 unto thine army? H6635 And Gideon H1439 said, H559 Therefore when the LORD H3068 hath delivered H5414 Zebah H2078 and Zalmunna H6759 into mine hand, H3027 then I will tear H1758 your flesh H1320 with the thorns H6975 of the wilderness H4057 and with briers. H1303
A reproof H1606 entereth H5181 more into a wise man H995 than an hundred H3967 stripes H5221 into a fool. H3684
Though thou shouldest bray H3806 a fool H191 in a mortar H4388 among H8432 wheat H7383 with a pestle, H5940 yet will not his foolishness H200 depart H5493 from him.
I told you before, G4280 and G2532 foretell you, G4302 as if G5613 I were present, G3918 the second G1208 time; and G2532 being absent G548 now G3568 I write G1125 to them which heretofore have sinned, G4258 and G2532 to all G3956 other, G3062 that, G3754 if G1437 I come G2064 again, G1519 G3825 I will G5339 not G3756 spare: G5339
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Proverbs 26
Commentary on Proverbs 26 Matthew Henry Commentary
Chapter 26
Pro 26:1
Note,
Pro 26:2
Here is,
Pro 26:3
Here,
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.
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.
Pro 26:10
Our translation gives this verse a different reading in the text and in the margin; and accordingly it expresses either,
Pro 26:11
See here,
Pro 26:12
Here is,
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,
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.
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,
Pro 26:16
Observe,
Pro 26:17
Pro 26:18-19
See here,
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,
Pro 26:23
This may be meant either,
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,
Pro 26:27
See here,
Pro 26:28
There are two sorts of lies equally detestable:-