Matthew Poole and continuators on Proverbs 26

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

Unbecoming and unseasonable.

Because he neither deserves it, nor knows how to use it, but his folly is both increased and publickly manifested by it.

2 As the bird by wandring , as the swallow by flying, so the curse causless shall not come d.

From place to place, by its perpetual restlesness, it secures it self from the Fowler that he cannot shoot at it, nor spread his Net over it.

f To wit, upon the innocent Person, but he shall escape from it like a Bird, &c.

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

Which was very proper and usual for an Ass, when they rode upon it, (as the Iews most commonly did) though not to restrain him from running away, which is the principal use of it in Horses, yet that the Rider might rule and guide him, which was very necessary for that stupid Creature. Although the ancient Interpreters render it a Goad, or Spur, or somthing of the like Nature and use.

Which is most proper and necessary for him. Not words, but blows, must make him better.

Marginal references: Ps. 32. 9. Ch. 10. 13▪

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

How can these contrary rules be reconciled, answer him not, and answer him? Ans. Easily, by considering the difference of Persons, and Times, and Places, and other circumstances, and of the manner of answering. And such seemingly contradictory Precepts are not onely used by, but are esteemed Elegant in, other Authors, Answer him not, when he is incorrigible, or when he is enflamed with Passion or Wine, &c. or when it is not necessary, nor likely to do him good. Answer him, when he is capable of receiving good by it, or when it is necessary for the glory of God, or for the discharge of a Man's duty, or for the good of others.

So as to imitate his folly, by such passionate, or reproachful, or foolish speeches as he useth to thee.

Shew thy self to be as great a fool as he.

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

So as his folly needs and requires, convincing him strongly, reproving him sharply, exposing him to just shame, and correcting him with a Rod, when he deserves it, and thou hast a just power to use it.

Lest thy silence make him arrogant and presumptuous, as if his words were unanswerable.

Marginal references: Heb. his own eyes.

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

He that employeth a Fool upon any important Errant or Business which is too hard for him.

To wit, of his Messenger, he bids one go that wants Legs, he sends one who wants that discretion, which is as necessary for that employment as Legs are for going.

He bringeth upon himself abundance of loss and mischief, not onely spoiling that business about which he sends him, but making himself contemptible to the Person to whom he sends him, and to others with him, as if he had not common prudence to chuse a fit Messenger, and giving occasion by the folly of his Messenger to further misunderstandings, and jealousies, and inconveniences. For the Phrase, we may observe that drinking in Scripture frequently notes the plentiful doing or receiving of any thing, as they who multiply sins are said to drink Iniquity like Water, Iob 15. 16. & 34. 7. and they who are greatly afflicted are commonly said to drink the Cup.

Marginal references: Or, violen[illegible: 1+ letters].

7 The legs of the lame are not equal , so is a parable in the mouth of fools .

Heb. As (which note of similitude is plainly understood from the particle, so, in the following clause) the legs of the lame are lifted up, to wit, in going, or rather in dancing, which is done with great inequality and uncomeliness.

No less absurd and indecent are wise and pious speeches from a foolish and ungodly man, whose actions grosly contradict them, whereby he makes them contemptible, and himself ridiculous.

Marginal references: Heb. are lifted up.

8 As he that bindeth a stone in a sling , so is he that giveth honour to a fool .

Whereby he hinders his own design of throwing the stone out of it. Or, who fastens it there only for a season, that he may speedily and violently throw it away. Or, as it is rendred in our margent, and by many others, As he that putteth a precious stone (Heb. a stone, which is oft emphatically used for a precious stone, both in Scripture, as Exod. 39. 10. 1 Chron. 29. 8. and elsewhere, and also in other Authors) in an heap of stones, where it is obscured and lost.

No less absurd is he that giveth to a Fool that Honour and Praise which he is not capable either of receiving, or retaining, or using aright, but it is quite wasted upon him, and doth him more hurt than good.

Marginal references: Or, As he that [illegible: 1 word] a precious stone in an heap of [illegible: 1 word].

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

As a thorn is in a Drunkards hand, which he cannot hold and manage cautiously, but employeth to his own and others hurt.

As improper and unprofitable, and, by accident, hurtful to himself and others. See on v. 7.

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

God, who is oft called great, as Psal. 86. 10. & 135. 5. &c. and is described by the name of the most high, as Ps. 9. 2. & 21. 7. &c. who created all things, and therefore observeth and governeth all men and things, will certainly give that recompence which is meet for, and deserved by Fools and Transgressors, i. e. by such as sin either through ignorance and heedlesness, or wilfully and wickedly. Or, as it is in the margent, A great man (A Prince or Potentate, who are called by this title, Esth. 1. 8. Dan. 1. 3. &c.) grieveth (as this word is used, Isa. 51. 9. & 53. 5. and elsewhere) all (to wit, all that are subject to him, or all that stand in his way) he hireth (as this word most commonly signifies) the fools, he hireth also transgressors. So the sense is It is the manner of many Princes to vex and oppress their Subjects, which because they cannot do by themselves alone, they hire others, both fools, who do not know or consider what they do, and transgressors, who are ready to execute all their commands, right or wrong, that they may be their instruments in that work.

Marginal references: Or, a great man grieveth all, he hireth the fool, he hireth also transgressors.

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

To lick up that which he had lately vomited, forgetting how burdensom and vexatious it was to him.

Such like is the impudence and madness of sinners, who having smarted for their sins, and been forced to forsake them for a time, do afterwards return to the commission of them.

Marginal references: 2 Pet. 2. 22.; Heb. iterateth his folly.

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

Who, being a fool, thinks himself wise, and therefore scorneth the counsels of others.

Of doing good to one who is a fool, and sensible of his folly, and ready to receive instruction.

Marginal references: Ch. 29. 20.

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

To excuse his idleness and keeping himself at home. See on Ch. 22. 13.

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

Moving hither and thither upon it, but not removing one jot from its place.

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

He will not take the least pains for the most necessary things.

Marginal references: Ch. 19. 24.; Or, he is weary.

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

Because by his idleness he avoids those troubles and dangers to which other men by their activity expose themselves, forgetting in the mean time what reproach and loss, and how much greater mischiefs, both here, and hereafter, are brought upon him by his slothfulness.

To wit, a satisfactory reason of all their actions, i. e. who are truly wise men.

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

Who is going upon the way, and about his business: But this word is by some referred to the last clause, is like one that taketh a dog by the ears as he is passing by him, without any thought of doing him harm; which agrees very well both with the order of the words in the Hebrew Text, and with the matter of the other clause to which this similitude is referred.

In which he is not concerned, nor any way obliged to meddle.

Exposeth himself to great and needless hazards, as a man that causelesly provoketh a Mastiff dog against himself.

Marginal references: Or, is [illegible: 1 word].

18 As a mad man who casteth fire-brands , arrows, and death :

As one feigneth himself mad, that under that pretence he may do mischief with impunity.

To hurt his Neighbours person, or to consume his House or Goods.

Any instruments of death.

Marginal references: Heb. one that maketh himself mad.; Heb. [illegible: 1 word] or sp[illegible: 1+ letters]ks.

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

That wrongs him under a false pretence of kindness and familiarity.

20 Where no wood is, there the fire goeth out; so where there is no tale-bearer , the strife ceaseth.

To carry such reports from one to another, as may provoke them to mutual rage and strife.

Marginal references: Heb. without wood.; Ch. 22. 10.; Or, [illegible: 1 word].; Heb. is [illegible: 1 word].

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

Heb. a man of contentions, that loveth and giveth himself up to contentions.

Marginal references: Ch. 1[illegible: 1+ letters]. 18. & 29, 22.

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

This was delivered before, Ch. 18. 8. and is here repeated as being a point of great concernment to the Peace and Welfare of all societies, and fit to be oft and earnestly pressed upon the consciences of men, because of their great and general proneness to this sin.

Marginal references: Heb. [illegible: 1 word].

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

Either 1. With Love. Words delivered with shew of true and fervent affection. Or rather 2. With Malice or hatred. A slanderous or evil Tongue: For this word is constantly used in a bad sense, and notes the heat of Rage and Persecution.

Such a Tongue and Heart are of no real worth, although somtimes they make a shew of it, as Dross doth of Silver.

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

Or, carrieth himself like another man, pretends Love and Kindness; which sense seems to agree best both with the next clause of this verse, and with the two following verses.

Marginal references: Or, is [illegible: 1 word]

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

With false professions of Love.

Instead of that secrecy and impunity which by this art he designed and promised to himself, he shall be brought to publick shame and punishment.

Marginal references: Or, hatred [illegible: 1 word] covered in secret.

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

That another may fall into it. It is a metaphor from Hunters who used to dig deep pits, and then to cover them sleightly with earth, that wild Beasts passing that way, might fall into them, and somtimes in the heat of pursuit fell into them themselves.

To wit, up the hill with design to do mischief to some person or thing with it.

Marginal references: Ps. 7. 15, 16 & 9. 15. & 57. 6. Eccles. 10. [illegible: 1+ letters]

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

Because by his calumnies he hath made them his enemies.

Which though it be more smooth and plausible than a slandering mouth yet is in truth no less pernicious, betraying others either to sin, or to danger and mischief.