Proverbs 26

ciouds and wind without rain. Ho that raiscth high expectations, by promising much, and then deceives them by performing little or nothing; leaves him that depended on these promises, as sad as tho country people are, after the clouds have made a great show, and the wind a great sound, but are followed by no showers of rain.. [a] This chapter begins with a tacit admonition to kings (for whoso use principally this last part of (he book, of Proverbs was collected, as I noted in the beginning of the foregoing chapter), to be very careful in disposing preferments only to worthy persons. For bad men are made worse by them; and they do as much hurt to others, by the abuse of their power to the discouraging of virtue, and promoting vice, as snow or hail doth to’the fruits of the earth, when they are ripe and ready to be gathered. So that we may make this aphorism out of Solomon’s words — that the blending of summer and winter would not cause a greater disorder in the natural world, than the disposal of honour to bad men (and consequently throwing contempt upon the good) doth in the world moral: where wicked men, when they are in power, if they can do no more, will at least pronounce anathemas against those that do not deserve it. [6] So the Hebrews understand the next verse; which I have extended farther, and translated also those two words zippor and deror a sparrow and a wild pigeon, (see Psal. lxxxiv. 3.) For deror signifying here a particular bird, in all likelihood zippor doth so too: and then all agree it signifies a sparrow, as the other (Boehart hath proved) doth (not a sivallow, but) a ring-dove, or turtle, or some of that kind; which are famous for swiftness and strength of flight. And the meaning of this verse is, That curses which fly out of men’s mouths causelessly, shall no more alight where they would have them, than a sparrow which wanders uncertainly, or a dove that flies away swiftly, will settle according to their direction: or thus, Such curses fly as swiftly as those birds (whose propriety it is to wander and fly up and down) over the head of him against whom they aro directed, and never touch him. Melancthon by curs€s in this place understands calumnies; of which the world is too full: which shall not rest npori a good man long before they be confuted. But hie himself is forced to confess that sometimes they do great mischief first: and instances in Joseph, Palamedes, Aristidcs> Theamenes,and Socrates, who lost his life by this means. Afterwhieh,he observes, the tragedy of Palamedes being acted (in which the poet bewailed the death of the best of the Greeks, who sung like a sweet nightingale, but hurt no man), the citizens expelled the accusers of Socrates out of Athens. But this doth not so well agree with (he Hebrew word, tfhich signifies such evil speaking a3 amounts* to & curse: which the Wise man saith shall not rest upon a man when it is causeless, but fly away like a bird that settles no where till it conies to its proper place: As the curse returns many times, andsettles upon him that made it, when it lights not on him that was turned; which sense, one reading of the Hebrew expresses plainly enough; and therefore I have not omitted it.’ [c] After which observations, there follows another to shew that a lewd fool should rather be sent to a house of correction than have any preferment, (ver. 9.) Nothing less will cure hiin, as it follows, ver. 4, 5. where he admonishes us, how vain it is to hold any discourse with him, any farther than merely to shew that he is a fool; and, if it be possible, to confute (not what he says, but)thevain opinion he hath conceived of himself. St. Cyprian hath given a good account of these two verses in the beginning’ of his letter to Demetrian: who having babbled a long time against Christianity, like a mad man, with ioud clamours only and no sense, the good father thought fit to answer him with neglect, and overcome rage with patience; thinking it to no more purpose* to go about to repress an irreligious man with religion, or’restrain a mad man with meekness, than to offer light to the blind, or speak to the deaf, or reason \vith a brute. But when Demetrian at last offered something that looked like’ an argument, St. Cyprian could riot any longer keep silenbe; lest his modesty should be thought disturbful of his cause; and whilst he disdained to refute false criminations he should seem to acknowledge the crime. Melancthon wholly refers both verses to reproaches and calumnies: which he shews it is fit, either utterly to neglect, or to confute in a few words. [d] Then the wise man proceeds to shew, that such a fool is very unfit to be so much as sent on a message; which he will neither deliver right, nor return a good answer. The first seems to be expressed by cutting off the legs; as much as to say, a business committed to such a person will no more proceed, than a man can go without legs: the latter, by drinking an injury; as much as to say, instead of satisfaction in what he desires, he must be contenfrto swallow abundance of affronts and ill-dealing. [e] After this follow several other observations about fools: in some of which there are words of no small difficulty; which I cannot here particularly explain, as some may desire, because it would take up too much room. But I have expressed the sense of them as well as I could in the Paraphrase. As, for example, the word dalju(\er.7.) signifying something of elevation or lifting-up, I have explained dancing; than which nothing is more unsuitable to a lame man: as speeches full of reason in themselves, are most absurd when witle&Iy applied hy a fool. [f] And the word margema^ in thd eighth verse, which is variously translated by interpreters, Ihave expressed in two senses of it: bat look’ upon it as superfluous to tr6uble the reader with what learned men (such as Sealiger and Selden, &c.) have written concerning the heaps’ of stones in the highway, into which superstitious people were wont to cast One as they passed by, in honour to Mercury,&c. for I’do not think this custom was as old’as Solomon’s time. Nor is it necessary to understand such a heap of stones as covered the dead bodies of those who were stoned to death: but, in general, any heap’of pebbles; or else a sling, as the Chaldee dnd the LXX. whom we follow, expound it. Q7] And,, ver. 10. the first word, rab, great, may be applied either to God, or to a prince: and that either good or bid. All which I have taken notice of; and expressed the different senses wherein the word cholalti is used. But there is onie signification more of the word rdb, which the Lutherans generally follow(which I think fit to mention hefe, because I have not touched on it in the Paraphrase, ahd it makes no iihproper sense of the place), who take it for & master inany’sortof art or learning; and expoundit thu3: A master in his art forms all things excellently well: hut he that hires a fool (or a bungler, as we speak), gives his money to have His work spoiled. Thus Melancthon; who takes it to be an admonition belonging to prudence in the choice of fit persons for every business; not 4 We-’ lieving those that crack and brag what they are able to do, &c. ex. gr. " plurimi sunt iinpostores, qui volunt videri medici: plurimi indocti concionatores, qui adulantur vulgo aut potentioribus." And he heaps up many excellent sayings to this purpose, that men should meddle only with that which they understand: concluding with this admonition to tho people, which they should always remember — ignorance makes men impudent. And thus Castalio took tho word rab; but to this sense: A wise man does his business himself; and not by fools, who mar! it all [h] Among other examples of the wise man’s observations, (ver. 11.) Melancthon mentions this; which is not commonly noted: Tho Sodomites, being divinely delivered by the help of Abraham, who overthrew the army that had spoiled them, and recovered the spoil; forgetting their former punishment and marvellous deliverance, ran furiously into more foul sins, wherein they utterly perished by a most terrible vengeance, [i] Then follow, after one observation concerning a conceited fellow, sevoral observations about sloth; some of which have been noted before in the foregoing parts of. this book, but arp here put together by the men of Hezekiah in some order, and with some additions. For here: seems to be three degrees of sloth represented.;The first, when a man is loath to stir out of doors about his business in the field; (ver. 13.) the second, when he is loath so much as to leave his bed; (ver. 14.) and the third and highest, when he will scarce put his hand to his mouth, (ver. 15.) by which hyperbolical expression he most admirably sets forth the incredible laziness of some. men, which increases upon them continually, if they will not shake it off. And yet so presumptuous (he observes, ver. 16.) they are withal, that they laugh at those who’ take a great deal of pains to be wise; and fancy themselves much wiser, because, without’ any pains, they can find fault sometime in other men’s..works. Nay, this very thing, perhaps, they think a.piece of folly, to study hard, imagining it to be tjie greatest wisdom to enjoy their ease, andjeap the benefit of other men’s labours. After which follows an admonition against rash intermeddling in other men’s affairs; against backbiters and dissemblers; especially such as are malicious, and cover the malignity of their minds under fair shows of love, or.perhaps of friendship. In several of which verses the words arc capable of more senses than one; which I have endeavoured to knit together in the Paraphrase. An example of which I might * give particularly, in Ycr. 24. where the word jinnaker may be rendered either he pretends to be what he is not, or lie is known to be what he is. [£] And what Solomon says in the next verse concerning. him that JIattereth another, some extend to all wicked men, none of which are to be trusted: but as one of our own writers advises, Though a wicked man hath done thee seven courtesies, and promises fair for the eighth, yet do not trust him; for there are seven abominations in bis heart. And though thou mayest Jhink thou hast some hank upon him, do not depend upon it; for he can..unfetter himself from them all, as Samson from the green withes and cords wherewith the Philistines bound.him/unlcss God mightily restrain him. [/] But I only observe one thing more; that the last verso is capable of this sense, which I have in part touched: — A liar is not capable to be a friend; for if he be reprehended, truth makes him hate the person that detects his falsehood; if he be not reprehended, his fulsome flatteries will alienate from him the mind of his friend. thority (unless it be to do mischief, even to him that conferred it on him), it is as ill placedin his hands, as a diamond when it is cast into a heap of common stones. See Arg. [/]

Proverbs 26:1

joLS snow in summer, and as rain in harvest; so honour is not seemly for a fool. As snow or rain is so unseasonable, that it does a great deal of hurt in summertime, when the fruits of the earth are ready to be gathered: so is dignity and authority very ill placed in the hands of a fool or wicked man, who knows not how to use it, but will do mischief both to himself and Others with it. See Arg. [a]

Proverbs 26:2

As the bird by wandering, as the sicallow by flying; so the curse causeless shall not come. Though men are too prone in their passion to wish evil to others, or by mistake to pronounce solemn curses against them; yet there is no reason to fear such rash imprecations, or unjust censures: for they shall do no harm (unless it be to him that makes them), but pass by the innocent like a sparrow, that wanders nobody knows whither; or a wild dove, than which few birds fly away more swiftly. See Arg. [6]

Proverbs 26:3

A whip for the horse, a bridle for the ass, and a rod for the fool’s back. A hors^that will not stir without a whip, and an ass that will not go without a goad, or will go only his own way, without a bridle to turn about his stiff neck, are fit emblems of a senseless sot: who must be treated like a beast, and by smart punishments be excited unto his duty, to which he hath no list; and checked from runniug into that evil to which he is inclined.

Proverbs 26:4

Answer not a fool according to his folly, lest thou also be like unto him. For words will not reclaim a wicked fool j with whom, if thou hast occasion to contend, observe these two rules: Answer him not at all, because it is to no purpose; at least, not in his own way, with bawling, railing, and reproaches, which is to be as very a fool as himself. See Arg. [c] ■

Proverbs 26:5

Answer a fool according to his folly, lest he be also wise in his own conceit. But if he grow insolent by thy silence, fancying that he is unanswerable; then say so much only as may serve to take down his presumption, and make it appear that he is a fool: for nothing is more dangerous, than to let him go away with a high opinion of his own abilities.

Proverbs 26:6

He that sendeih a message by fhe hand of a fool cutteth off the feet and drinketh damqge. He that sends a. witless man, or one that minds nothing but his pleasure, to treat about his business; shall be sure not only to miscarry in it, but to suffer exceeding great damage by his ill management. See Arg. [d]

Proverbs 26:7

The legs of the fame are not equal; so is a parable in the mouth of fools. A wise saying as ill becomes a fool, as dancing doth a cripple: for $s 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. Sec Arg. [e]

Proverbs 26:8

As he that bindeth a stone in a sling; so is lie that giveth honour to g, fooL. As a stone put into a sling stays not long there, so is that honour thrown away which is bcstowpd upon a fool: who not knowing how to use his au*

Proverbs 26:9

As a thorn goeth up into the hand of a drunkard; so is a parable in the mouth of fools. It is as dangerous for a fool to meddle with a proverb, as for a drunkard to handle a thorn; wherewith he hurts himself: but the sharpest saying no more touches a fool with any compunction though spoken by his o\ n mouth; than the drunkard feels the thorn, when it runs into his hand, and gives a grievous wound.

Proverbs 26:10

The great God, that formed all things, both rewardeth. the fool, and rewardeth the transgressors. The great God, who made all things, governs them also^most wisely and equally; dispensing, for instance, his punish-, rncnts suitable to men’s sins, whether out of ignorance, or of wilful wickedness: whom a good prince imitates; but a bad proves an universal grievance, by employing either fools or profane persons in his service; who vex the rest of “his subjects. See Arg. _g]

Proverbs 26:11

As a dog returneth to his vomit; so a fool retximeth. to his folly. As a dog, when he hath vomited up the meat which made him sick, is no sooner well but he returns to it and eats it up again; forgetting, how ill it agreed with him; so an imprudent person commits the same error over again for which he formerly smarted; and a lewd sinner shamelessly and greedily repeats the Crimes of which he hath repented as grievous and hurtful to him. See Arg. [/*]

Proverbs 26:12

Seest thou a man wise in his own conceit? there is more hope of a fool than of him. Such a sottish person is hardly curable: and yet, if he be not altogether insensible of his folly, nor refuse admonition, there is more hope of his amendment, than of his who takes himself to be so wise and virtuous that he despises his betters, and thinks he is above instruction. • i.

Proverbs 26:13

The slothful man saith, There is a lion in the way, a lion is in the streets. He that hath no mind to labour never wants pretences for his idleness: for his fancy represents such terrible and insuperable difficulties to him, as seldom happen; and frights him with a vain conceit of them, when he might soon satisfy himself there are none at all. See Arg. \i] (See xxii. 13.) • *

Proverbs 26:14

As the door turneth upon its hinges; so doth the slothful upon his bed. As a door turns to and fro upon its hinges, but never stirs from thence; so is a sluggard fixed to his bed: where he turns from one side to the other (and is uneasy even in his sloth), but still remains in his idle posture.

Proverbs 26:15

By long forbearing is a prince persuaded, and a soft tongue breaketh the bone. It is not prudent violently to oppose a prince in his resolutions; who will more easily yield to reason, if one give way to his heat, and patiently expect the fittest time to represent things to him: but this must be done also with soft and tender language; which is apt to bow tho stifles t minds, and work upon the hardest hearts. Ver. 1(5. Hast thou found honey? eat so much as is svfficientfor thee, lest thou be filled therewith, and vomit it J] All pleasures should be used like honey; which when it oiFers itself, eat as much as suffices thee for thy refreshment, not as much as thou desirest: for as moderately taken it strengthens the body, and prolongs life; so too much of it disturbs the stomach and turns the pleasure into pain and torment. See Arg. [/] Tlie slothful hideth his hand in his bosom; it grieveth him to bring it again to his mouth.] All things seem so hard to such a lazy wretch, that it is not easy to persuade him to pull his hand from under his arm: but even this appears like a tiresome business, though it be only to. put his meat into his mouth. (See xix. 24.)

Proverbs 26:16

Hie sluggard is wiser in his own conceit than seven men that can render a reason. Yet one of these idle companions, whose wit serves him only to prate, and carp*at men’s honest labours, takes himself to be much wiser than a great many able persons, who can give a satisfactory account of any thing that is proposed to them.

Proverbs 26:17

Withdraw thy foot from thy neighbour’s house; l§st he be weary of thee, and so hate thee. Which is wholesome advice, even in the enjoyment of a good neighbour, or friend (the sweetest thing in the world); do not upon every light occasion interrupt his weightier affairs: lest having too much of thy company, it grow not only troublesome but loathsome to him; and his love turn into hatred of thee. He that passeth by, and meddletli with strife belonging not to him, is like one that tdketh a dog by thecars.]; As he that takes an angry dog by the ears is in danger to be bitten; whether he hold him, or let him go: so he that furiously engages in other men’s quarrels, whom he lights upon by chance, and in which he is not concerned/ shall hardly escape the displeasure of one or both of thein,-whichsoever part he. takes, or if he take neither.

Proverbs 26:18

A man that beareth false witness against his neighbour is a maul, and a sword, and a sliarp arrow. There is nothing more pernicious than him that makes no conscience of bearing false witness against his neighbour; bis tongue alone serves him instead of a maul to beat down a man’s fame, or break in pieces his estate; nay, instead of ^ sword to take away his life, and of a sharp arrow to destroy him, not only when he is near, but much more when he is afar off, not able to answer for himself.‘Ver. 19. Confidence in an unfaithful man in time of trouble i§ like a broken toothy anda foot out of joint.] As a broken tpoth or leg out of joint, not only fails a man when he comes, to use it, but likewise puts him into pain; so doth a faithless person serve them that depend upon him, when they have the greatest need of his help: and such also is the confidence that a faithless person himself places in rjches, or craft, or great friends, &c* which some time or Qther will disappoint him to his great grief, when he expects the most from them. As a mad man, who casteth firebrands, arroivs, and death.] As he that throws flames, darts, or other deadly or destructive things, and hides his malice by feigning himself mad, is far more dangerous than he that is mad indeed:

Proverbs 26:19

So is the man that deceiveth his neighbour, and saith, Am’not’ I in sport?. So he is worse than an open enemy, who cunningly abuses his neighbour, and under a fair show puts foul cheats upon him; and then asks him, “Why he resents it so heinously? for he was only in jest; and intended merely to try how he would take it.

Proverbs 26:20

As he that taketh away a garment in cold weather, and as vinegar upon nitre; so is he that singeth songs to a heavy heart. It is as improper to sing pleasant songs to a man full of grief as to take away his gannent from him in sharp weather, or to pour vinegar upon nitre: for as the one increaseth hissense of cold, and the other irritates the nitre; so such unseasonable mirth makes a sad man’s heart far more heavy and sorrowful than it was before. See Arg. [g] Where no wood is, there the fire goeth out; so where there is no tale-bearer, the strife ceaseth.] Look upon him as an incendiary, that carries tales and whispers false stories; and expel him from the family which he hath disturbed by backbiting; for as the fire will go out, if you take away the wood that feeds it; so will quarrels and contentions cease, when he is thrust out of doors that blows up the flame.’ - ’- f - - •’

Proverbs 26:21

If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink. If he that hates thee be hungry or thirsty, or wants any other necessaries, takft the opportunity to express thy kindness to him; by succouring him in his need, and thereby preserving him from perishing. As coats are to burning coals, and ivood to fire; so is a contentious man to kindle strife.] Avoid also an angry man, who is hard to please, and apt to find fault with every thing; for provoking language as quickly passes into quarrels, as dead coals do into burning, or wood into fire, when: they are laid upon them.'

Proverbs 26:22

For thou slialt heap coals of fire upon his head, and the Lord shall reward thee. For if he have tho least spark of goodness in him, it will work a change in his mind; and make him throw off all his enmities: or, if it have the contrary effect, he shall have so much the sorer punishment; and thou shaltnot lose thy reward, which the Lord himself will give thee. The toordsofa tale-bearer are as wounds, and they go down into the innermost parts of the belly.] But there is never need of greater caution, than w T hen a whisperer makes a show of harmless intentions, and of love and kindness, when he traduces others; nay, seems perhaps to do it very unwillingly, and with great grief of heart; and not without excuses also, for the persons.whom he backbites: for his words are stabs, which give them the most deadly wounds; and sink deep into the minds of those that hear them. (See xviii. 8.),:

Proverbs 26:23

The north wind driveth away rain; so doth an angry countenance a backbiting tongue. As the sharpness of the north wind scatters clouds, and drives away rain; so a severe countenance, full of indignation against hipi that traduces his neighbour secretly, not only gives a check, but puts a stop, to his slanderous tongue; which would not tell such lies if they were not greedily received. See Arg. [h] Burning lips, and a tvicked heart, are tike a potsherd covered with silver dross.] Ill and angry; language suits as well with ill-will, as silver dross with a piece of a broken pot: and he that studies to hide his hatred under most affectionate words will as certainly be detected and vilified, as a potsherd that makes a fair show at a distance when it is covered merely with the scum of Jrilver., •

Proverbs 26:24

It is better to dwell in a corner of the house-top, than with a brawling woman, and in a wide house. It is more desirable (as was said before, xxi. 9.) to dwell poorly, inconveniently, and alone in the open air, exposed to all the injuries of the weather; nay, to be cooped up in a little corner on the house-top; than to have, a spacious habitation and numerous family, governed by a contentious, brawling wife; whose perpetual scoldings within doors, upon all occasions, are far worse than the thunder, lightning, and blustering winds, which may molest him without. He that hateth dissembleth witlihis lips, and tayeth tip deceit within him.] And yet there is nothing more usual, than for him that hates thee tocounterfeit the greatest kindness to thee; when helneans thereby only the more easily and securely to deceive and undo thee: though let him study never so much to disguise his inward rancour, he commonly lets fall some word or other, whereby it may be discovered; nay, it maybe known sometimes by his extraordinary expressions of friendship, beyond all reason and measure.

Proverbs 26:25

As cold waters to a thirsty soul, so is good news from a far country. Good and certain news, especially from a far country (from whence it is hard to have any true intelligence), is as grateful to him that longed to hear of his friends there, as cool water is to a thirsty traveller; especially when he meets with it in remote and uninhabited places, where he did not expect it. * When he sj^aketh fair,, believe him not; for there are seven abominations in his heart.] And thou wilt the more certainly discover it, if thou observest this rule, 2U Digitized oy Microsoft*® [chapxxvir. not to bo too credulous; no, not when he gives. thee the kindest words, and beseeches thee to belicvo him: but to remember, that if hatred still remain in his heart, it will suggest to him the most detestable designs against thee, and that without number See Arg. [k] Ver. 2G. Whose hatred is covered by deceit, his wickedness shall be shelved before the whole congregation.’] And it were well, if such a man would think, that it is hard for him to carry on his malicious designs so craftily, but, though a private person may not be able to find out his wickedness, yet, when he comes to be examined by the. public council, some or other will discover it: and then that dissembled hatred, which he thought to have hid in secrecy, will be openly exposed to the view of all the world.

Proverbs 26:26

A righteous man falling down before the wicked is as a troubled fountain, anda corrupt spring. A truly, religious, just, and charitable man, is such a blessing unto allabout him, that they suffer no less when he is. oppressed (and thrown out of authority) by the violence and craft of wicked men, or when he disgraces himself by any foul sin, or loses his courage, and dare not oppose impiety; than they do when dirt and filth are cast into a public fountain; or a spring is stopped up, or corrupted and made useless. See Arg. [i]

Proverbs 26:27

It is not good to eat much honey; so for men to search their own glory is not glory. Honey is very pleasant to the taste; but to eat much of it (as we said before, ver. 16.) is so far from being wholesome, that it is hurtful: and in like manner to hunt greedily after honour and glory, of which men are very desirous, proves at last not honourable, but reproachful to them. See Arg. [k] Whoso diggetli a pit shall fall therein; and he that rolleth a stone, it tvill return upon him.] For by the righteous judgment of God (as hath been anciently observed, Psal. vii. 15. ix. 15.) the wicked are not only disappointed in their designs, but involve themselves in that mischief, which they intended to do to others: just like a man that falls into a pit, digged with his own hands;, or that is crushed in pieces by a stone, which returns upon him, as he rolls it up a steep place for the oppression of another.

Proverbs 26:28

He that hath no rule over his own spirit is like a city that is broken down, andwithout walls. He that cannot govern his passions, especially his anger, but suffers them to break out upon all occasions, lies open to innumerable mischiefs; like a city unwalled, or whose fortifications are decayed; which is exposed to the rapine of every enemy. See Arg. [7] A lying tongue hateth those that are afflicted by it; and a flattering mouth workethruin.] A forger of falsehood is not content to undo others by his. calumnies, but his guilt makes him hate those men above all others; unless it be him that confutes his falsehood and proves hiin a liar: whom he cannot endure, because he disables him from doing any farther mischief unto others; which is the design of all his glossing and flattering words, which prove at last the ruin of himself. See Arg, [/]