Commentary on the Old Testament Volume 2-4, Biblical commentary 4 · Proverbs · Chapter 26
CHAP. XXVI.
AS snow in summer, and raine in harvest, so honour is not seemely for a Vers. 1.foole. This is but a supposition, because snow never falleth in summer, nor in Iudea raine in harvest, unlesse in great wrath, as in Samuels dayes, when they 1 Sam. 12.would needs have a King, to terrifie, and shew them their folly. The meaning therefore is, As God orders the times and seasons so, as that snow is not in summer, for then the aire must be extreamely cold, and so things springing out of the earth would be nipt and killed; neither doth he send much raine in harvest, if the time be seasonable, for so Corne would be corrupted, and grow in the field to the great detriment of the people.
In like manner in a well ordered State, Fooles are not set up rulers, but wise men, for if fooles be put in authority, wofull is the case of that Land, and ill would it be with the Lords harvest, That is, his faithfull people. This is not much unlike to that which was set forth before, ch. 25. 26.
As the Bird by wandring, and the Swallow by flying, so the curse causlesse shall not come; Or, as the Bird, or Sparrow in wandring; The meaning is, the Vers. 2. Junius.Curses of the wicked, whereby they curse the innocent, shall be but as Birds flying in the aire, but set not their feet upon the ground, to make any impression there; so the curses of mad and furious fooles, then which nothing is more common in their prophane mouthes, shall vanish as it were, in the aire, and not light upon them that are causelesly cursed, to hurt them.
Lavater will have the meaning to be, That these curses are no more to be regarded then the flying about of Birds in the aire, which hath none effect touching Lavater.us, although much observed by the superstitions given to vaine Divinations; and he further applyeth this to the Popes cursing of those of the reformed religion, with Bell, Booke, and Candle.
Of this, touching a whip for the backe of the foole, see before, chap. 10. 13. only it is here spoken of by way of comparison; as, a whip for the horse, and bridle Vers. 3.for the horse, which cannot otherwise be ruled.
Answer not a foole according to his folly, least thou also be like unto him. Answer a foole according to his folly, lest he seeme to be wise in his owne eyes. Divers Vers. 4. 5.are the Expositions given upon these words:
1 By Beda, when it is no fit time to answer a foole, as when he is drunken, or in a rage, doe not reprove him at that time, but deferre to speake to him till afterwards, Beda.when it is more likely that reproofe will doe him good, and make him see into his folly, to repent.
2 Of Cajetan, Answer not a foole according to his folly, by returning the like language to that which he giveth thee, rayling for rayling, and cursing for cursing, Cajetan.for so thou shalt shew thy selfe a foole like him; but speake so, as that he may see his folly, and be ashamed.
Cyprian, If a foole rayleth upon thee, overcome his folly with silence for the time, but let him in time convenient be answered, as he is worthy, with sharpe Cyp. de sing. Cler.stripes for his wickednesse, for the rod, as was said before, ver. 3. is for the fooles back, and by words he is not to be dealt withall.
Lastly, unto these we may adde, If by his foolish and wicked speeches, or doings, thou beest provoked, answer him not either by word or correction in thy passion, for then thou shalt both speake, and deale foolishly, like unto him; but tarry till thy heate be over, and then deale with him so, as that he may not want of reproof, or correction, be incouraged in his folly, as thinking for that he hath spoken or done well.
He that sends a message by the hand of a foole, cutteth off the feet, and drinkes damage, Jun. cutteth his feet, or drinketh some hurtfull thing; Vers. 6.the vulgar, He is lame on his feet, and drinkes iniquity. I preferre the reading of Junius, as most agreeable to the Hebrew, and the meaning is plaine, if a man sends a message by a foole, it is either undone, and so he had as good have sent by one that had no feet; or it is ill done, and by this meanes sometimes he suffereth as much hurt as by drinking a little poyson, by reason of the vexation coming to him hereby.
The leggs of the lame are not equall, so is a parable in the mouth of a foole; Verse 7.Junius, The leggs of the lame are lifted up, for the word foreign signifieth either unequall, or lifted up, but the sence is the same, lifted up unequally.
And a parable in a fooles mouth is compared hereunto, because if he uttereth one wise sentence, another foolish and vaine cometh from him, yea the common course of his speech is foolish, and so he goeth as it were upon leggs, one shorter, and another longer; it is more disgrace then credit for him to utter a wise saying sometimes, and therefore let such either turne from their folly, or speake not at Note. any time so, as whereby the common course of their speech, and their owne doings are condemned. And this specially reproveth such teachers, as in publick speak excellently, but privately are full of vaine talke, and live wickedly.
As he that bindeth a stone in a slinge, so is he that giveth honour to a foole. A man doth not use to binde a stone in a slinge, from whence it is by and by to be Vers. 8.throwne, saith Lavater. But how this can be fitted to this place I see not; it is therefore better which he addeth according to the vulgar Translation, that bindes Lavater.a stone in acervo Mercurii, for the word Hebrew signifieth an heape, and the Greeke word foreign signifieth an heape, or Mercury, which Mercury was by the heathen counted the god of wit and reason, whereupon he giveth this for the sense; He that giveth glory to a foole, is as one that placeth an ordinary stone amongst those that, for their wit and understanding, are as precious stones; and therefore such, and of such place of concernment for the publike good, as that no foole should have the honour to be set amongst them. And some, he saith, understand it of an heap of stones to be cast at him, that is to be stoned to death, some rendring it, that bindes a stone in purple, because foreign signifying purple, cometh from the word here used, and so will have the sense to be, as he that clads an ordinary base stocke or stone in purple, so is he that giveth glory to a foole. Some that bindes a stone in a sling, for this being done, it cannot be slung to smite withall. Some, that puts a stone in a sling, for as he cannot throw right, so doth not he, that promotes a foole; but this is most frigid of any expositions that have beene brought, because we read of those that could throw a stone out of a sling at an haires breadth, and David missed not the forehead of Goliah. Of all these expositions, Judg. 20. 16or any others, for there be many more given, that is the best, which goeth upon the word purple, and this is the exposition of R. Joseph; for what fitter comparison R. Joseph.to set forth a foole promoted to honour, who is as a stone for understanding or utterance, then that taken from a stone with purple, the habit of a Ruler put about it?
As a thorne goeth up into the hand of drunkards, so is a parable in the Vers. 9.mouth of fooles. Heb. A thorne ascending into the hand of a drunkard, and a parable, &c. that is, are alike. About the rendring of foreign a thorne, all are agreed, but for foreign parable, the Sept. hath servitude, some a tanting proverb, or parable, some domination. Divers are the expositions given by divers hereupon; Junius, a thorne, or goad, or other sharpe instrument in the hand of a drunkard, Junius.and a divine sentence in the mouth of fooles hurt alike, for the drunkard being thus armed doth much mischiefe, yea, sometimes killeth him with whom he meeteth; so fooles abuse the sentences of holy Scriptures to the hardening of themselves and others in sinne to their destruction. They that take it for domination, say for fooles to have command, is as dangerous. They that take it for tanting, as a thorne runneth into the hand of a drunkard, but whilst he is in this case he feeleth it not, but afterwards he hath great paine thereof; so he that raileth upon another, and useth tanting speeches shall finally feele the smart and paine of them through his body, piercing his owne through the just judgement of God, whereby it is measured to every one according to his measuring to another; here I spare to bring more expositions, of which there be also many, and rest in this, as best agreeing with the words ascending into the hand, or pricking it, and not being in it, to bee used against others, as he lusteth to hurt them, for then hee would rather have named some instrument, which men commonly use to wound others withall.
The great God, that formed all things, rewardeth both the foole and the Vers. 10.transgressor. Heb. The great former of all. Here because there is no word signifying God expresly, but foreign great, Vatabl. understands a great man, a Prince forming Vatab.the Commonwealth by good Lawes, and he rendreth the words thus, The great man doth all things himselfe, but the foole for a reward hireth transgressours, as if nothing else were meant here, but to shew a difference betwixt a worthy and wise Prince, and a foolish; the one that all things may be well and uncorruptly done in judgement, doth all himselfe; the other contrariwise committeth all to others, and those none of the wisest neither, whereby much corruption groweth in the Commonwealth; but Heb. it is not, the foole hireth for reward, but both rewards the foole, and rewards the transgressour.
Moreover it is not probable, that these words, The great Former or Creator of all, should be spoken of any mortall man, but of God alone, of him therefore I understand it; but then what is meant by saying, That he rewardeth the foole, and the transgressour? Some by reward will have the same meant, that is spoken of Matth. 5. He makes the Sunne to shine, and raine to fall upon the good and the bad, &c. As if it had beene said, God supplieth even the sinfull and wicked with necessaries in this life, notwithstanding their ill deserts, therefore this shall much more be supplied. But because when the word reward goeth alone, and nothing else is added to expresse what manner of reward, it is commonly meant of a reward in wrath, if wicked persons be spoken of. The meaning then is, as he is great and mighty enough to give all the wicked their pay as they deserve, so hee will doe it, be they fooles, that sinne out of simplicity or ignorance, or transgressors that knew their Masters will, and yet committed things worthy of stripes, hating to be reformed. And being thus understood there is some coherence betwixt these words and the former of measuring to men as they measure to others, the great God of all shall see that they be thus rewarded, and with the words following, verse 11.
As the dog returnes to his vomit, so a foole to his folly: As if he had said Vers. 11. 2 Pet. 2. 20.notwithstanding all this, that God declareth himselfe to be a rewarder of the wicked, yet they will not cease doing wickedly and foolishly to the end, no not after that by judgements they have been for a time constrained to leave their sinne, yet these being a little while removed, they returne to the same evill course of life againe.
The sluggard is wiser in his owne conceit, then seven men that can render a Vers. 16.reason. And verse 12. hitherto he speaketh against the slothfull in the same manner, that he sometimes before had done, so that of those verses there needs no exposition, but onelyonly verse 14. in saying, that as a doore turneth upon its hinges, so doth he, which is meant of his turning him in his bed from one side to another, and lying still in the same place, when others are up, as the doore often moving by opening and shutting yet remaineth where it was. For these words, the sluggard is said to be wiser in his owne conceit, in way of answering to verse 12. for hereby it is shewed, that the sluggard is the selfe-conceited foole there spoken of, and hee is said to be wise in his owne conceit, because he thinkes himselfe wiser in lying long in bed, and taking his case, then all they that rise early, and diligently apply themselves to labour in their Callings, although they can give a good reason of their so doing, viz. their being better inabled to resist lusts of the flesh, to get wherewithall to live and give to the poore, and to goe about the worship and service of God, time being thus gained to this end and purpose.
By the sluggard also understand one, that will not take paines to get the most necessary learning for his soule, for such yet thinke themselves wise.
And lastly, the timorous and fearfull, for which the sluggard is set forth saying, there is a Lion in the way, he will not suffer for Christ, and his truth, but rather then so lye slugging in the sinke of errour.
He that medleth with strife not belonging to him is like unto one that takes Vers. 17.a dogge by the ears; that is, by his speaking to men in the heat of their contention he doth but provoke them, or one of them, at the least to flye upon him with his virulent tongue, as a dog, being taken by the eares, to bite with his teeth him, that layeth hold upon him.
As a mad man that casteth arrows, firebrands and death, so is he that deceiveth Vers. 18.his neighbour, and saith am I not in sport? The scope of this comparison is to shew, that there is as much danger in a false-hearted friend, as in furious enemies, that placing themselves out of sight doe suddenly shoot at, or cast fire-balls amongst those that they fight against, whereby they doe much mischiefe; for as such enemies are more obnoxious, then they that come openly to fight because these may be taken heed of, those cannot: So a false-hearted friend hideth himselfe, as it were, under a pretence of meaning no harme, when he doth his friend mischiefe, for hee would make him beleeve that hee did it but in jest, and that the harme done was besides his intention. Some thinke it is meant, that hee derideth him being thus huit, as glad that he had done it to his great vexation.
Against Tale-bearers verse 20. it hath beene spoken before, and how that by Vers. 20. Chap. 22. 10 17. 4. 18. 8. 20. 19.their meanes contention is made onelyonly, here it is illustrated by a comparison taken from wood and fire, hee being as fewell to the fire.
As coals are to coals, and wood to fire, so is a contentious man to kindle Vers. 21.strife. This and verse 22. are nothing else but an amplification of the evill coming by make-bates.
Burning lips, and a wicked heart are like a potsherd covered with silver Vers. 23.drosse; that is, the lips of him, that by Tale-bearing kindleth the fire of contention covereth his wicked heart over with good words, but this is no more then the covering over of a potsherd with drossie silver; it is a base heart, and a base mouth, though seeming glorious like silver, under which it is hidden. Some will have the drossie silver understood to be within, and the burning earthen vessell, the lips, and the fire, the triall, whereby it is found out to be drossie. But the word foreign signifieth to cover, and therefore this exposition falleth. For the former is Junius, who saith further, that as such a cover is no longer a cover to hide the base stuffe which Junius.is under it, if it be a little scraped off, so such guilded lips being examined, will easily be found to have a base and vile heart hid under them. And that this is the meaning the 24, 25, 26. verses doe plainly shew: faire and flattering speakers then, whose alme is to stirre up strife, are not to be trusted, and if any come to thee with such a tongue, thou mayest well know that he hath a wicked heart, and therefore trust him not, but take heed of him.
He that diggeth a pit shall fall therein, and he that rolleth a stone, it will returne upon him. Alying tongue hateth those that are afflicted by it, and a flattering Vers. 27, 28.mouth worketh ruine. After warning given to others against Tale-bearers and flatterers; now he threatneth such with destruction by their owne machinations, suddenly and unexpectedly to come upon them, as he that diggeth a pit into which another may fall, little thinketh ever to fall into it himselfe, and hee that rolleth a stone up an hill, letting it to lye so there, that at the least touch it may fall upon, and crush another to death, little thinketh that it shall ever fall upon his own head: but by Gods just judgement sometime he himselfe falleth thus, and is thus destroyed. A lying tongue hateth those that are afflicted by it, Junius, that it would destroy; that is, closely doth endeavour the destruction of his neighbour, whom he beareth faire in hand, but by speaking him faire on the one side, and tickling the Magistrate in the eare on the other side, that he is a wicked man he bringeth him suddenly to ruine, as one that falleth into a pit, or hath a great stone fallen upon his head from an high place; when as indeed the man by his instigation thus ruined, is a righteous man, but he a wicked liar, and malicious, to whose destruction therefore the most righteous Judge of all the world, that cannot be deceived, will finally turn this his devilish plot: But because the Hebrew word is, foreign, Lavater.either contritos suos, or conterentes eum, I rather assent to those that expound it thus, the man that hath a lying tongue, whereby he hath done another mischiefe, is so farre from being hereby satisfied in his malice, that he hateth him still, not ceasing till he hath brought him to utter ruine; or to those that expound it by conterentes thus, he hateth such as suppresse and curb him in his way of lying, for wicked men hate those that finde them out in their haulting, and punish them therefore, and to wrecke their teene upon them, they cunningly seeke their ruine.