9<\/strong>. As a thorn goeth up into the hand<\/em> ] i.e. as a thorn or thornbush taken up by a drunkard wounds himself.<\/p>\n This proverb carries the thought of Pro 26:7<\/em><\/span> a step further. A parable, or proverb, in the mouth of fools is not only useless but injurious. They take up a sharp, pointed saying, and instead of turning it to account, only injure themselves with it, as a drunkard pierces his own hand with the thorn which he grasps.<\/p>\n Better: As a thorn which is lifted up in the hand of the drunkard etc. As such a weapon so used may do mischief to the man himself or to others, so may the sharp, keen-edged proverb when used by one who does not understand it.<\/P> <\/p>\n As a thorn is in a drunkards hand, <\/I>which he cannot hold and manage cautiously, but employeth to his own and others hurt, <\/P> so is a parable in the mouth of fools; <\/B>as improper and unprofitable, and, by accident, hurtful to himself and others. See Poole “Pro 26:7<\/span>“. <\/P> <\/p>\n 9.<\/B> As vexatious and unmanageableas a thorn in a drunkard’s hand is a parable to a fool. He will be asapt to misuse is as to use it rightly.<\/P><\/p>\n [As] a thorn goeth up into the hand of a drunkard<\/strong>,…. And he perceives it not; or being in his hand he makes an ill use of it, and hurts himself and others with it;<\/p>\n so [is] a parable in the mouth of fools<\/strong>, a proverbial sentence respecting religious matters; or a passage of holy Scripture which either he understands not, and has no spiritual perception of, any more than the drunkard has of the thorn in his hand; or which being used as a pun, or by way of jest, as it is the manner of some to pun upon or jest with the Scripture, hurts himself and others, wounds his own conscience, and ruins the souls of others; for it is dangerous meddling with edge tools, and hard to kick against the pricks; so to do is like a drunken man’s handling thorns, which he does without judgment, and to his own prejudice and others. Gussetius x understands this of a fish hook coming up into the hand of a drunkard empty, without taking any thing by it, and so alike useless is what is said by a fool.<\/p>\n x Ebr. Comment. p. 244.<\/p>\n 9 A thorn goeth into the hand of a drunkard,<\/p>\n And a proverb in a fool’s mouth;<\/p>\n i.e<\/em>., if a proverb falls into a fool’s mouth, it is as if a thorn entered into the hand of a drunken man; the one is as dangerous as the other, for fools misuse such a proverb, which, rightly used, instructs and improves, only to the wounding and grieving of another, as a drunken man makes use of the pointed instrument which he has possession of for coarse raillery, and as a welcome weapon of his strife. The lxx, Syr. (Targ.?), and Jerome interpret in the sense of shooting up, i.e.<\/em>, of growing; Bttcher also, after Pro 24:31<\/span> and other passages, insists that the thorn which has shot up may be one that has not grown to perfection, and therefore not dangerous. But thorns grow not in the hand of any one; and one also does not perceive why the poet should speak of it as growing in the hand of a drunken man, which the use of the hand with it would only make worse. We have here , i.e.<\/em>, it has come into my hand, commonly used in the Mishna, which is used where anything, according to intention, falls into one’s hands, as well as where it comes accidentally and unsought for, e.g.<\/em>, Nazir <\/em> 23a, , he who designs to obtain swine’s flesh and (accidentally) obtains lamb’s flesh. Thus rightly Heidenheim, Lwenstein, and the Venet<\/em>.: . signifies a thorn bush, 2Ki 14:9<\/span>,<\/p>\n (Note: The plur. , 1Sa 13:6<\/span>, signifies not thorn bushes, but rock-splitting; in Damascus, chocha means a little gate in the wing of a large door; vid<\/em>., Wetstein’s Nordarabien<\/em>, p. 23.)<\/p>\n as well as a thorn, Son 2:2<\/span>, but where not the thorns of the rose, and indeed no rose at all, is meant. Luther thinks of the rose with the thorn when he explains: “When a drunkard carries and brandishes in his hand a thorn bush, he scratches more with it than allows the roses to be smelled – so a fool with the Scriptures, or a right saying, often does more harm than good.” This paraphrase of Luther’s interprets more correctly than his translation does; on the other hand, the latter more correctly is satisfied with a thorn twig (as a thorn twig which pierces into the hand of a drunken man); the roses are, however, assumed contrary to the text. This holds good also against Wessely’s explanation: “the Mashal is like a rose not without thorns, but in the mouth of a fool is like a thorn without a rose, as when a drunken man seeks to pluck roses and gains by his effort nothing but being pierced by thorns.” The idea of roses is to be rejected, because at the time when this proverb was formed there were no roses in Palestine. The proverb certainly means that a right Mashal, i.e.<\/em>, an ingenious excellent maxim, is something more and better than a (the prick as of the Jewish thorn, Zizyphus vulgaris <\/em>, or the Christus<\/em> -thorn, the Ziz spina Christi <\/em>); but in the mouth of a fool such a maxim becomes only a useless and a hurtful thing; for the fool so makes use of it, that he only embarrasses others and recklessly does injury to them. The lxx translates by , and the Aram. by ; how the latter reached this “folly” is not apparent; but the lxx vocalized , according to which Hitzig, at the same time changing into , translates: “thorns shoot up by the hand of the hireling, and tyranny by the mouth of fools.” Although a hired labourer, yet, on this account, he is not devoid of conscience; thus 9a so corrected has something in its favour: one ought, as far as possible, to do all with his own hand; but the thought in 9b is far-fetched, and if Hitzig explains that want of judgment in the state councils creates despotism, so, on the other hand, Pro 24:7<\/span> says that the fool cannot give counsel in the gate, and therefore he holds his mouth.<\/p>\n TEXT<\/strong> Pro. 26:9-19<\/span><\/p>\n 9.<\/p>\n As a thorn that goeth up into the hand of a drunkard,<\/p>\n So is a parable in the mouth of fools.<\/p>\n 10.<\/p>\n As an archer that woundeth all,<\/p>\n So is he that hireth a fool and he that hireth them that pass by.<\/p>\n 11.<\/p>\n As a dog that returneth to his vomit,<\/p>\n So is a fool that repeateth his folly.<\/p>\n 12.<\/p>\n Seest thou a man wise in his own conceit?<\/p>\n There is more hope of a fool than of him.<\/p>\n 13.<\/p>\n The sluggard saith, There is a lion in the way;<\/p>\n A lion is in the streets.<\/p>\n 14.<\/p>\n As the door turneth upon its hinges,<\/p>\n So doth the sluggard upon his bed.<\/p>\n 15.<\/p>\n The sluggard burieth his hand in the dish;<\/p>\n It wearieth him to bring it again to his mouth.<\/p>\n 16.<\/p>\n The sluggard is wiser in his own conceit<\/p>\n Than seven men that can render a reason.<\/p>\n 17.<\/p>\n He that passeth by, and vexeth himself with strife belonging not to him,<\/p>\n Is like one that taketh a dog by the ears.<\/p>\n 18.<\/p>\n As a madman who casteth firebrands,<\/p>\n Arrows, and death,<\/p>\n 19.<\/p>\n So is the man that deceiveth his neighbor,<\/p>\n And saith, Am not I in sport?<\/p>\n STUDY QUESTIONS OVER 26:9-19<\/strong><\/p>\n 1.<\/p>\n What is the comparison in Pro. 26:9<\/span>?<\/p>\n 2.<\/p>\n What do you understand from the comparison in Pro. 26:10<\/span>?<\/p>\n 3.<\/p>\n Where is Pro. 26:11<\/span> quoted in the New Testament?<\/p>\n 4.<\/p>\n After many passages degrading fools, where does Pro. 26:12<\/span> place the conceited person?<\/p>\n 5.<\/p>\n Why was the sluggard saying what Pro. 26:13<\/span> says?<\/p>\n 6.<\/p>\n What does the sluggard do a lot of (Pro. 26:14<\/span>)?<\/p>\n 7.<\/p>\n Can a person be so lazy that he is a burden even to himself (Pro. 26:15<\/span>)?<\/p>\n 8.<\/p>\n Why would a sluggard be as Pro. 26:16<\/span> says?<\/p>\n 9.<\/p>\n How can the two actions of Pro. 26:17<\/span> be compared?<\/p>\n 10.<\/p>\n Who is a madman in Pro. 26:18<\/span>?<\/p>\n 11.<\/p>\n What is meant by in sport (Pro. 26:19<\/span>)?<\/p>\n PARAPHRASE OF 26:9-19<\/strong><\/p>\n 9.<\/p>\n A rebel will misapply an illustration so that its point will no more be felt than a thorn in the hand of a drunkard.<\/p>\n 10.<\/p>\n The master may get better work from an untrained apprentice than from a skilled rebel!<\/p>\n 11.<\/p>\n As a dog returns to his vomit, so a fool repeats his folly.<\/p>\n 12.<\/p>\n There is one thing worse than a fool, and that is a man who is conceited.<\/p>\n 13.<\/p>\n The lazy man wont go out and work. There might be a lion outside! he says.<\/p>\n 14.<\/p>\n He sticks to his bed like a door to its hinges!<\/p>\n 15.<\/p>\n He is too tired even to lift his food from his dish to his mouth!<\/p>\n 16.<\/p>\n Yet in his own opinion he is smarter than seven wise men.<\/p>\n 17.<\/p>\n Yanking a dogs ears is no more foolish than interfering in an argument that isnt any of your business.<\/p>\n 18, 19.<\/p>\n A man who is caught lying to his neighbor and says, I was just fooling, is like a madman throwing around firebrands, arrows and death!<\/p>\n COMMENTS ON 26:9-19<\/strong><\/p>\n Pro. 26:9<\/span>. Pulpit Commentary: There is here no idea of a drunkards hand being pierced with a thorn…but rather of his being armed with it. Lange: When a drunkard carries and brandishes in his hand a sweet briar… Would it be dangerous for a drunkard to get a branch of a thorn bush in his hand and began hitting people with it? Is a parable in the mouth of a fool not also dangerous in another way?<\/p>\n Pro. 26:10<\/span>. Pulpit Commentary: A careless, random way of doing business, taking into ones service fools, or entrusting matters of importance to any chance loiterer, is as dangerous as shooting arrows about recklessly without caring whither they flew or whom they wounded.<\/p>\n Pro. 26:11<\/span>. The Bible here and in 2Pe. 2:20<\/span> (which quotes it) calls upon one of the most obnoxious sights in nature to teach us a lesson: that of a dog who has just given up (vomited) what he had partaken of and then turning around and eating it again. This verse applies it to a fool returning to his acts of foolishness while 2Pe. 2:20<\/span> applies it to a backslider returning to his former sins.<\/p>\n Pro. 26:12<\/span>. Pulpit Commentary: Nothing so shuts the door against improvement as self-conceit. Woe unto them, says Isa. 5:21<\/span>, that are wise in their own eyes, and prudent in their own sight. Such persons, professing themselves wise, become fools (Rom. 1:22<\/span>)…Touching conceit, the Oriental speaks of the fox finding his shadow very large, and of the wolf when alone thinking himself a lion. Rom. 12:3<\/span> says, I say…to every man that is among you, not to think of himself more highly than he ought to think. Rom. 12:16<\/span> : Be not wise in your own conceits. Gal. 6:3<\/span> : If a man thinketh himself to be something when he is nothing, he deceiveth himself. This verse says there is more hope for a fool than for a conceited person; Pro. 29:20<\/span> says the same concerning a man hasty in his words.<\/p>\n Pro. 26:13<\/span>. <\/span>Pro. 22:13<\/span> says the same thing. Proverbs has much to say about laziness: Pro. 6:6-9<\/span>; Pro. 10:4-5<\/span>; Pro. 18:9<\/span>; Pro. 19:15<\/span>; Pro. 19:24<\/span>; Pro. 20:4<\/span>; Pro. 22:13<\/span>; Pro. 24:30-31<\/span>; Pro. 26:14<\/span>; Pro. 26:16<\/span>. That is a lot of material on the subjectmore than any other Bible book gives to it.<\/p>\n Pro. 26:14<\/span>. Just as a gate turns upon its hinges, so does the sluggard when aroused turn over (roll over onto his other side) for more sleep. Some of the other explanations given to this comparison are at least entertaining: the door turns on its hinges but goes nowhere; so does a sluggard upon his bed and goes nowhere; while the door opens to let the diligent go forth to their work, the sluggard turns upon his bed and sleeps on; the door creaks when moved, and so does the sluggard when aroused; etc.<\/p>\n Pro. 26:15<\/span>. <\/span>Pro. 19:24<\/span> says the same thing. It is hard for us to imagine people this lazy, but experience teaches one not to be too surprised at anything!<\/p>\n Pro. 26:16<\/span>. This verse sounds like what we call park-bench authorities and sidewalk superintendentsmen who are doing nothing and who have no authority over a project, but who never question their judgment: they always know how it should have been done. Many times the uneducated who are lazy are cursed with the spirit of egotism. Ever try to tell them something? Quoting from your commentators book, Simple, Stimulating Studies in the Proverbs: Those men with just enough ambition to get up town to spend the day on some benches talking, whittling, and arguing have all the answers. They can tell the President how to run this country, yet nobody ever thought enough of their insight to have them put on any political ticket. They could tell the Secretary of Agriculture (whose problems relate to the corn farmer, the cotton farmer, the fruit farmer, the wheat farmer, the nut farmer, the hay farmer, the dairy farmer, the ranches, the poultryman, the nations surpluses, and a hundred other large fields) just how to handle his job when they themselves cannot even have a respectable garden.<\/p>\n Pro. 26:17<\/span>. Grabbing a dog by his ears is not recommended, for he will pull loose and turn on you. Nor is getting involved with other peoples strife a good thing. Ever hear of the passerby who stopped to take a womans part against her husband who was hitting her when she turned on her helper and beaned him over the head? This does not mean that one should never try to help those who are having trouble (How else could one be a peacemaker? Mat. 5:9<\/span>). But this is a warning about meddling in other peoples matters (1Pe. 4:15<\/span>).<\/p>\n Pro. 26:18<\/span>. This saying is different from others in Proverbs in that the dependent clause is in one verse and the independent in the next. The madman may be a man gone bersirk or an insane man who gets hold of dangerous weapons and begins throwing them around and endangering the lives of his fellowmen.<\/p>\n Pro. 26:19<\/span>. Just as the law will excuse an insane person for the damage he has caused (Pro. 26:18<\/span>), so some whose mischievous conduct or wicked words have brought serious damage to another try to excuse themselves by saying, I didnt mean to, I was just joking, etc. Too many people try to joke their way through life, and then if something happens that shouldnt, they say, I didnt mean it.<\/p>\n TEST QUESTIONS OVER 26:9-19<\/strong><\/p>\n 1.<\/p>\n What verse in this chapter other than Pro. 26:9<\/span> spoke of a parable in the mouth of fools?<\/p>\n 2.<\/p>\n What is wrong about hiring just anybody (Pro. 26:10<\/span>)?<\/p>\n 3.<\/p>\n How does 2Pe. 2:20<\/span> apply to Pro. 26:11<\/span>?<\/p>\n 4.<\/p>\n What does the Bible say about conceit (Pro. 26:12<\/span>)?<\/p>\n 5.<\/p>\n Why does Proverbs have so much to say about laziness (Pro. 26:13<\/span>)?<\/p>\n 6.<\/p>\n What are some of the ideas put forth concerning Pro. 26:14<\/span>?<\/p>\n 7.<\/p>\n How lazy can a person get (Pro. 26:15<\/span>)?<\/p>\n 8.<\/p>\n What kind of person do you visualize in Pro. 26:16<\/span>?<\/p>\n 9.<\/p>\n What is like grabbing a dog by the ears (Pro. 26:17<\/span>)?<\/p>\n 10.<\/p>\n What will a madman sometimes do (Pro. 26:18<\/span>)?<\/p>\n 11.<\/p>\n How do some people try to excuse themselves from guilt in serious matters (Pro. 26:19<\/span>)?<\/p>\n (9) As a thorn goeth up into the hand of a drunkard.<\/strong>Rather, (As<\/em>) a thornbush <\/em>(which<\/em>) comes into the hand of a drunkard, so <\/em>(is<\/em>) a parable <\/em>(which comes<\/em>) into the mouth of fools. <\/em>They know not how to use it, and only do themselves and others harm by it. (Comp. 2Pe. 3:16<\/span>.)<\/p>\n 9<\/strong>. <\/strong> As a thorn goeth up <\/strong> (or is taken up) into the hand of a drunkard <\/strong> One drunk. <\/p>\n So is a parable <\/strong> (or proverb) in the mouth of fools <\/strong> They will hurt themselves or others with it. A sarcasm.<\/p>\n Pro 26:9<\/span> [As] a thorn goeth up into the hand of a drunkard, so [is] a parable in the mouth of fools.<\/p>\n Ver. 9. As a thorn goeth up into the hand, &c.<\/strong> ] He handleth it hard, as if it were another kind of wood, and it runs into his hand. So do profane persons pervert and pollute the Holy Scriptures, to their own and other men’s destruction. By a parable here the Hebrews understand either these parables of Solomon or the whole book of God. At this day no people under heaven do so abuse Scripture as the Jews do. For commending, in their familiar epistles, some letter they have received, they say, Eloquia Domini, eloquia pura,<\/em> – The words of my Lord are pure words. When they flatter their friends, Pateat,<\/em> they say, accessus ad aditum sanctitatis tuae:<\/em> a<\/em> Let me have access to the sanctuary of thy holiness. When they would testify themselves thankful, Nomini tuo psallam,<\/em> – I will sing praise to thy name. When they complain, friends forsake them, “Lord,” say they, “thou goest not forth with our armies.” When they invite their friends to a banquet or a wedding, “In thee have I trusted; let me not be put to confusion.” Lo, thus do these witless, wicked wretches abuse God’s parables, and take his name in vain. Whereas the very heathen could say, Non loquendum de Deo sine lumine,<\/em> – God is not to be talked of lightly, loosely, disrespectfully. “Thou shalt fear that glorious and fearful name, Jehovah thy God,” saith Moses, their own lawgiver. Deu 28:58 <\/p>\n<\/p>\n a<\/em> Weemse.<\/p>\n a drunkard: i.e. insensible to a thorn. <\/p>\n Pro 23:35 <\/p>\n Reciprocal: 2Ki 14:9 – The thistle Pro 26:7 – so Ecc 10:12 – but<\/p>\n Pro 26:9. As a thorn, &c. 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 own mouth, than the drunkard feels the thorn when it runs into his hand and gives him a grievous wound. Bishop Patrick.<\/p>\n 26:9 [As] a thorn goeth {e} up into the hand of a drunkard, so [is] a parable in the mouth of fools.<\/p>\n (e) By which he hurts both himself and others.<\/p>\n [As] a thorn goeth up into the hand of a drunkard, so [is] a parable in the mouth of fools. 9. As a thorn goeth up into the hand ] i.e. as a thorn or thornbush taken up by a drunkard wounds himself. This proverb carries the thought of Pro 26:7 a step further. A … Continue reading “Exegetical and Hermeneutical Commentary of Proverbs 26:9”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-17161","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/17161","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=17161"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/17161\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=17161"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=17161"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=17161"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"