17<\/strong>. meddleth<\/em> ] Rather, vexeth himself<\/strong>, R.V. See Pro 20:2<\/span>, where the same word is rendered, provoketh to anger<\/em>, A.V. and R.V. text, or angereth himself against<\/em>, R.V. marg. Of course in this place the “meddling” is implied as the consequence of his “vexing himself.” He is provoked to interfere.<\/p>\n By neglecting the Heb. accents the word rendered passeth by<\/em> is transferred in R.V. margin to the dog: “ a passing dog<\/em>.” But the force of the proverb lies in the fact that the man who is provoked to interfere is a mere passer by;<\/em> the strife in no way belongs to him.<\/p>\n the ears<\/em> ] The LXX. substitute, the tail<\/em>: . The meaning in either case is, he deserves to be bitten for his pains. “The Latin proverbial phrase, ‘auribus lupum tenere,’ may be noticed for its curious parallelism.” Speaker’s Comm<\/em>.<\/p>\n Pro 26:17-22<\/span><\/p>\n He that passeth by, and meddleth with strife.<\/em><\/p>\n<\/p>\n Mischievous citizens<\/strong><\/p>\n 1. <\/strong>His conduct defined.<\/p>\n 2. <\/strong>His mischief indicated. Renders himself liable to the anger of one, if not both, of the contending parties.<\/p>\n 1. <\/strong>By his false representations he involves his neighbour in some embarrassment, contention, or pain, and then excuses himself by saying, It is in sport. A lie is no less a lie because spoken in the spirit of frolic and jest.<\/p>\n 2. <\/strong>Many a practical jester does the maniacs mischief without the maniacs excuse.<\/p>\n 1. <\/strong>He maintains strife. As the microscopic sting of a little insect sometimes poisons the blood and influences the body of a strong man, the mere whisper of a talebearer will kindle the fire of discord in a whole community.<\/p>\n 2. <\/strong>He infects with poison; his words destroy the mental peace of him to whom they are uttered, the reputation of him of whom they are uttered, and the social happiness of both. (D. Thomas, D. D.<\/em>)<\/p>\n Verse 17<\/span>. He that passeth by<\/B><\/I>] This proverb stands true ninety-nine<\/I> times out of a hundred<\/I>, where people meddle with domestic broils<\/I>, or differences between men<\/I> and their wives<\/I>.<\/P> <\/p>\n He that passeth by; <\/B>who is going upon the way, and about his business. But this word is by some referred to the last clause, is like <\/P> one that taketh a dog by the ears as he is passing by him, <\/B>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. <\/P> Belonging not to him; <\/B>in which he is not concerned, nor any way obliged to meddle. <\/P> Is like one that taketh a dog by the ears; <\/B>exposeth himself to great and needless hazards, as a man that causelessly provoketh a mastiff dog against himself. <\/P> <\/p>\n 17. meddleth<\/B>as in Pro 20:19<\/span>;Pro 24:21<\/span>; as either holding adog by the ears or letting him go involves danger, so success inanother man’s strife or failure involves a useless risk ofreputation, does no good, and may do us harm.<\/P><\/p>\n He that passeth by, and meddleth with strife [belonging] not to him<\/strong>,…. One that going along the streets, and passing by the door, where two or more persons are quarrelling, and he thrusts himself in and intermeddles in the affair he has no concern in; and interests himself in the cause of the quarrel he has nothing to do with, on account of acquaintance, relation, or office; and especially when, instead of being a mediator and peacemaker, he takes on one side, and acts the angry part, as Aben Ezra interprets the word rendered “meddleth”; blows things up into a greater flame, and enrages the one against the other. Such a man<\/p>\n [is like] one that taketh a dog by the ears<\/strong>; which are short, and difficult to be held, and tender; and therefore cannot bear to be held by them, especially to be pulled and lugged by them, and which is very provoking; and as such a man has work enough to do to hold him, so he is in danger of being bitten by him, at least when he is forced to let go his hold: and so it is with a man that interferes in a quarrel in a furious manner; it is much if one or other of the contending parties do not fall upon him and abuse him. The Septuagint and Arabic versions render it, “as he that holdeth the tail of a dog.”<\/p>\n A series of proverbs which recommend the love of peace, for they present caricatures of the opposite:<\/p>\n 17 He seizeth by the ears of a dog passing by,<\/p>\n Who is excited by a strife which concerns him not.<\/p>\n According to the accentuation in the text, the proverb is to be translated with Fleischer: Qualis est qui prehendit aures canis, talis est qui forte transiens ira abripitur propter rixam alienam <\/em> ( eique temere se immiscent <\/em>). Since he is cautioned against unwarranted interference, the expression might have been used (Pro 14:10<\/span>), according to which the Syr. translates; but substantiates the originality of ( vid<\/em>., Pro 14:16<\/span>; Pro 20:2<\/span>). On the other hand, the placing together, without any connection of the two participles, is perplexing; why not ? For it is certainly not meant, that falling into a passion he passes by; but that passing by, he falls into a passion; for he stands to this object. The Targumist, feeling this also, renders in the sense of being angry, but contrary to the usus loq<\/em>. Wherefore the conjecture of Euchel and Abramsohn commends itself, that belongs to – the figure thereby becomes more distinct. To seize one’s own dog by the ear is not dangerous, but it is not advisable to do this with a strange dog. Therefore belongs as a necessary attribute to the dog. The dog accidentally passing by corresponds to the strife to which one stands in no relation ( , vid<\/em>., regarding the Makkeph<\/em>, Baer’s Genesis<\/em>, p. 85, not. 9). Whoever is excited to passion about a strife that does not belong to him, is like one who lays hold by the ears (the lxx arbitrarily: by the tail) of a dog that is passing by – to the one or to the other it happens right when he brings evil upon himself thereby.<\/p>\n 17 He that passeth by, and<\/I> meddleth with strife belonging<\/I> not to him, is like<\/I> one that taketh a dog by the ears.<\/P> 1. That which is here condemned is meddling with strife that belongs not to us.<\/I> If we must not be hasty to strive in our own cause (ch.<\/I><\/span> xxv. 8<\/span>), much less in other people’s, especially theirs that we are no way related to or concerned in, but light on accidentally as we pass by. If we can be instrumental to make peace between those that are at variance we must do it, though we should thereby get the ill-will of both sides, at least while they are in their heat; but to make ourselves busy in other men’s matters, and parties in other men’s quarrels, is not only to court our own trouble, but to thrust ourselves into temptation. Who made<\/I> me a judge?<\/I> Let them end it, as they began it, between themselves. 2. We are cautioned against it because of the danger it exposes us to; it is like taking a snarling cur by the ears,<\/I> that will snap at you and bite you; you had better have let him alone, for you cannot get clear of him when you would, and must thank yourselves if you come off with a wound and dishonour. He that has got a dog by the ears,<\/I> if he lets him go he flies at him, if he keeps his hold, he has his hands full, and can do nothing else. Let every one with quietness work and mind his own business,<\/I> and not with unquietness quarrel and meddle with other people’s business.<\/P> <\/p>\n Meddling In Strife of Others<\/strong><\/p>\n Verse 17 suggests that a stranger who intrudes into the strife of others is as unwise as one who takes a vicious dog by the ears. If he lets the dog go, he is apt to be bitten; if he continues to hold him, nothing else can be accomplished, Pro 3:30<\/span>; Pro 17:14<\/span>; Pro 20:3<\/span>; 2Th 3:11<\/span>; 1Pe 4:15<\/span>.<\/p>\n CRITICAL NOTES.<\/p>\n Pro. 26:17<\/span><\/strong>. Meddleth<\/strong>, rather, is excited<\/em>. <\/p>\n Pro. 26:21<\/span><\/strong>. Coals to burning coals<\/strong>i.e., black coals to burning<\/em>, etc. <\/p>\n Pro. 26:22<\/span><\/strong>. A repetition of chap. Pro. 18:8<\/span>. (See on that verse.) <\/p>\n MAIN HOMILETICS OF <\/em>Pro. 26:17<\/span><\/em><\/p>\n NEEDLESS INTERFERENCE<\/p>\n The wise man may here be regarded as passing from one extreme of character to the otherfrom the man who is too indolent to mind his own affairs, to one whose activity is so great that it leads him to unnecessary interference with his neighbours business. Or he may intend to suggest that indolence and meddling are very closely alliedthat he who is not usefully occupied in doing his own work will be very apt to interfere impertinently with the concerns of others.<\/p>\n I. Such a meddler brings trouble upon himself<\/strong>. It is a dangerous thing to take a strange dog by the ears, and he who does it will be very likely to suffer for it in his own person, for the creature will probably wound him. But he who meddles impertinently with those who are at strife has to deal, not with one<\/em> angry brute<\/em>, but with two<\/em> angry men or women<\/em>, and will very likely bring down the wrath of both upon his own head. For it is to be noted that the strife with which it is mischievous to intermeddle is that which belongeth not to a mana quarrel in which an outsider has no right to take a part.<\/p>\n II. He may do harm to others<\/strong>. To take a dog by the ears is at least a foolish and useless act, and will certainly not increase the comfort or peace of anybody. But it may so enrage the beast as to make him a general disturber of the public peace and safety. And the same holds good in relation to meddlers; the mischief that they do may extend far beyond themselves, and their action may form a centre of a wide circle of mental disquietude and moral mischief.<\/p>\n OUTLINES AND SUGGESTIVE COMMENTS<\/em><\/p>\n A wide difference is made between suffering as a busy-body, and suffering as a Christian. It is alarming to those who have no adequate sense of the criminality to find the apostle classify the one with murderers, and thieves, and evil-doers.Bridges<\/em>.<\/p>\n For Homiletics on Pro. 26:18-22<\/span>, see on chap. Pro. 17:14<\/span>, page 513, and on chap. Pro. 18:6-8<\/span>, page 539.<\/p>\n (17) Meddleth with strife.<\/strong>Rather, that is excited with strife. <\/em>If quarrelling and taking revenge on our own account are forbidden (Rom. 12:18-19<\/span>), how much more is the mixing up of ourselves in the disputes of other persons.<\/p>\n Like one that taketh a dog by the ears.<\/strong>Who deserves to be bitten for his pains, the usual result of interfering in quarrels.<\/p>\n 17<\/strong>. <\/strong> Taketh a dog by the ears <\/strong> Septuagint: “By the tail.” This is a striking metaphor, representing a difficulty which we cannot get out of without danger and injury. A very forcible caution against unnecessarily intermeddling with other people’s contentions, especially with family quarrels. The Oriental dogs, the most of which have no masters, but run at large, are irritable and fierce. Instead of meddleth with <\/strong> Zockler renders, “Is excited by strife that is not his own.” Conant: “Gets angry.” Stuart: “Rushes into.” Compare Pro 20:3<\/span>, and note there.<\/p>\n Wisdom in Dealing with the Liar Pro 26:17-28<\/span><\/strong> teaches us how to deal with busy-bodies and gossips in our relationships with others.<\/p>\n Pro 26:17<\/strong><\/span> He that passeth by, and meddleth with strife belonging not to him, is like one that taketh a dog by the ears.<\/p>\n Pro 26:17<\/strong><\/span><\/strong> <\/strong> Word Study on “strife”<\/em><\/strong> Gesenius <\/em> says the Hebrew word “strife” ( ) (H7379<\/span>) means, “to contend, to strive,” and “to contend forenically, to plead a cause.” Strong<\/em> says it means, “a contest,” and comes from the primitive root verb ( ) (H7378<\/span>), which means, “to toss, grapple, wrangle, i.e., to hold a controversy.”<\/p>\n Pro 26:19<\/strong><\/span> So is the man that deceiveth his neighbour, and saith, Am not I in sport? <\/p>\n Pro 26:20<\/strong><\/span><\/strong> Where no wood is, there the fire goeth out: so where there is no talebearer, the strife ceaseth. <\/p>\n Pro 26:21<\/strong><\/span><\/strong> As coals are to burning coals, and wood to fire; so is a contentious man to kindle strife.<\/p>\n Pro 26:20-21<\/span><\/strong> Scripture References – <\/em><\/strong> Note a similar verse: <\/p>\n Jas 3:5-6<\/span>, “Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth! And the tongue is a fire , a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.”<\/p>\n Pro 26:27<\/strong><\/span> Whoso diggeth a pit shall fall therein: and he that rolleth a stone, it will return upon him. <\/p>\n Pro 26:27<\/strong><\/span><\/strong> <\/strong> Comments – <\/em><\/strong> Digging a pit means devising ways that make the righteous go astray. Note a similar verse that gives insight into the meaning of Pro 26:27<\/span>:<\/p>\n Pro 28:10<\/span>, “Whoso causeth the righteous to go astray in an evil way, he shall fall himself into his own pit: but the upright shall have good things in possession.”<\/p>\n Pro 26:28<\/strong><\/span> A lying tongue hateth those that are afflicted by it; and a flattering mouth worketh ruin.<\/p>\n <\/p>\n <\/strong> Concerning Busybodies<\/p>\n v. 17. He that passeth by and meddleth with strife belonging not to him,<\/strong> becoming excited over a dispute which is really none of his business, is like one that taketh a dog by the ears,<\/strong> deliberately provoking trouble for himself. <\/p>\n v. 18. As a madman who casteth fire-brands, or fiery darts, arrows, and death,<\/strong> deadly missiles of all kinds, <\/p>\n v. 19. so is the man that deceiveth his neighbor,<\/strong> using craft against him, deliberately hurting him with bitter speeches, and saith, Am not I in sport?<\/strong> Gentle teasing and irony may well be permissible, but there is a limit to everything, and joking must never become pointed raillery with a personal sting. <\/p>\n v. 20. Where no wood is, there the fire goeth out,<\/strong> for want of fuel; so where there is no talebearer,<\/strong> whose slanderous remarks always add further fuel for quarrels, the strife ceaseth,<\/strong> it is quieted for want of material to keep it going. <\/p>\n v. 21. As coals are to burning coals and wood to fire,<\/strong> keeping the blaze steady, so is a contentious man to kindle strife,<\/strong> always to stir it up anew. <\/p>\n v. 22. The words of a talebearer are as wounds, and they go down into the innermost parts of the belly. <\/strong> cf Pro 18:8<\/span>. <\/p>\n v. 23. Burning lips,<\/strong> such as are fervent with demonstrations of regard, and a wicked heart,<\/strong> showing that the glow of the lips is repulsive hypocrisy, are like a potsherd covered with silver dross,<\/strong> impure silver covering an earthen vessel, the comparison serving to bring out the falseness of such actions. <\/p>\n v. 24. He that hateth, dissembleth with his lips,<\/strong> or, “With his lips the hater dissembleth,” and layeth up deceit within him;<\/strong> <\/p>\n v. 25. when he speaketh fair,<\/strong> making his voice and speech pleasant, believe him not; for there are seven abominations in his heart,<\/strong> hateful and loathsome plans and projects engage his attention, Mat 12:45<\/span>. <\/p>\n v. 26. Whose hatred is covered by deceit,<\/strong> since he has managed to keep it secret for a while, his wickedness shall be showed before the whole congregation,<\/strong> exposed before the entire assembly convened for judgment. <\/p>\n v. 27. Whoso diggeth a pit shall fall therein,<\/strong> this being the form which the punishment of God will take; and he that rolleth a stone,<\/strong> with the intention of harming another, it will return upon him,<\/strong> in just retribution. <\/p>\n v. 28. A lying tongue hateth those that are afflicted by it,<\/strong> it is not a case of merely repeating a slander in a thoughtless manner, but a deliberate expression of hatred; and a flattering mouth worketh ruin,<\/strong> for if men are duped by flattery, it brings misfortune upon them. Careful uprightness is required of every true child of God. <\/p>\n Pro 26:17 He that passeth by, [and] meddleth with strife [belonging] not to him, [is like] one that taketh a dog by the ears.<\/p>\n Ver. 17. He that passeth by and meddleth, &c.<\/strong> ] Two kind of studies have I always hated, saith one: Studium partium, et studium novarum forum.<\/em> Study of parts, and study of new markets. They that enter strife without calling, saith another, do commonly hazard themselves into trouble without comfort. This was Jehoshaphat’s folly at Jabeshgilead, and, as some think, Josiah’s when he went up against Pharaohnecho, thinking thereby to ingratiate with the Assyrian, Pharaoh’s professed enemy. It is from idleness usually that men are thus busy in other men’s matters without thank or other benefit, 1Ti 5:13<\/span> <\/em> 1Th 4:11 and therefore this proverb fitly follows the former. Howbeit this is not always true, for charity may move men to interpose for a right understanding and a good accord between disagreeing parties. Neither in this case must a man affect to be held no meddler, since “blessed are the peace makers.” And though it be for most part a thankless office – for if a man have two friends he oft loseth one of them – yet our reward is with God; and if, by seeking to part the scuffle, we derive some blows upon ourselves, yet the Euge<\/em> of a good conscience will salve that well enough. That which is here forbidden is for a man to make himself a party, and maintain one side against another. And yet where it is for God and his truth this may be done too; as when Queen Elizabeth not only sat as umpire between the Spaniard, French, and Hollanders a<\/em> – so as she might well have taken up that saying of her father, Cui adhaereo, praeest,<\/em> He whom I side with carries it – but afterwards, when she saw her time, undertook the protection of the Netherlanders against the Spaniard, wherein all princes admired her fortitude, and the King of Sweden said that she had now taken the diadem from her head, and set it upon the doubtful chance of war. This was done Anno 1585. b<\/em> <\/p>\n <\/p>\n Is like else that taketh a dog by the ears.<\/strong> ] Where he loves not to be handled, but about the neck rather. The Dutch have a like proverb, – To take a dog by the tail. The Greeks, – To take a lion by the beard, or a bear by the tooth – to thrust one’s hand into a wasp’s nest – to stir up a scorpion, &c. c<\/em> <\/p>\n<\/p>\n a<\/em> Camden’s Elizab., <\/em> 196. <\/p>\n b<\/em> Ibid.<\/em> <\/p>\n c<\/em> . <\/p>\n meddleth = vexeth himself. <\/p>\n Pro 26:17<\/p>\n Pro 26:17<\/p>\n “He that passeth by, and vexes himself with strife not belonging to him, Is like someone that taketh a dog by the ears.”<\/p>\n There is no Christian virtue any higher than that of refraining from meddling with other men’s quarrels. If one wonders what it is like to take a dog by the ears, he should try it once. He will never try it again! It is the sure way to be bitten by the dog. There might be an exception to this in a small lap dog; but, “The dog in Palestine was not a domesticated animal; and to seize any dog was dangerous.<\/p>\n Pro 26:17. 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). But this is a warning about meddling in other peoples matters (1Pe 4:15).<\/p>\n passeth: Pro 17:11, Pro 18:6, Pro 20:3, Luk 12:14, 2Ti 2:23, 2Ti 2:24 <\/p>\n meddleth: or, is enraged <\/p>\n Reciprocal: 2Ki 14:10 – why shouldest 2Ch 25:19 – why shouldest Pro 6:14 – soweth Pro 18:1 – intermeddleth Joh 8:6 – as though<\/p>\n Pro 26:17. He that passeth by Who is going on the way about his business; and meddleth with strife, &c. In which he is not concerned, nor any way obliged to meddle; is like one that taketh a dog by the ears Exposes himself to great and needless hazard, as a man that unnecessarily provoketh a mastiff dog against himself.<\/p>\n He that passeth by, [and] meddleth with strife [belonging] not to him, [is like] one that taketh a dog by the ears. 17. meddleth ] Rather, vexeth himself, R.V. See Pro 20:2, where the same word is rendered, provoketh to anger, A.V. and R.V. text, or angereth himself against, R.V. marg. Of course in this … Continue reading “Exegetical and Hermeneutical Commentary of Proverbs 26:17”<\/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-17169","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/17169","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=17169"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/17169\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=17169"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=17169"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=17169"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
I.<\/strong> <\/em><\/strong>The meddler (Pro 26:17<\/span>).<\/p>\n
II. <\/strong>The liar (Pro 26:18-19<\/span>).<\/p>\n
III. <\/strong>The querulous (Pro 26:21<\/span>). He is a social incendiary.<\/p>\n
IV. <\/strong>The talebearer (Pro 26:22<\/span>).<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical 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: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/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: Everett’s Study Notes on the Holy Scriptures<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/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: Old and New Testaments Restoration Commentary<\/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","protected":false},"excerpt":{"rendered":"