20<\/strong>. talebearer<\/em> ] Rather, whisperer<\/strong>, as the word is rendered in Pro 16:28<\/span>. The Vulg. has susurro<\/em> here and in Pro 26:22<\/em><\/span> below, but verbosus<\/em> in Pro 16:28<\/span>, and bilinguis<\/em> in Pro 18:8<\/span>. The LXX. have here , a man of strife<\/em> or discord<\/em>, but in Pro 26:22<\/em><\/span>, , a jackanapes<\/em>.<\/p>\n Verse 20<\/span>. Where no wood is<\/B><\/I>, there <\/B>the fire goeth out<\/B><\/I>] The tale-receiver<\/I> and the tale-bearer<\/I> are the agents of discord. If none received the slander in the first<\/I> instance, it could not be propagated. Hence our proverb, “The receiver is as bad as the thief.” And our laws<\/I> treat them equally; for the receiver<\/I> of stolen goods, knowing them to be stolen, is hanged<\/I>, as well as he<\/I> who stole them<\/I>.<\/P> <\/p>\n Tale-bearer, <\/B>to carry such reports from one to another as may provoke them to mutual rage and strife. <\/P> <\/p>\n 20, 21.<\/B> The talebearers foster(Pr 16:28<\/span>), and thecontentious excite, strife.<\/P><\/p>\n Where no wood is, [there] the fire goeth out<\/strong>,…. Or “woods” h; where there is a large quantity of wood or fuel, the fire is kept up; but where there is little, scarce any or none at all, it goes out of course;<\/p>\n So where [there is] no talebearer, the strife ceaseth<\/strong>; or is silent i: men cease to quarrel one with another; they hold their peace and are silent, when there are none to bring tales from one to another, or any whisperer or backbiter to suggest evil things of each other; or when such are discouraged on both sides, and their tales are not listened to; or when they are detected and thrust out of doors, as they deserve, then strife subsides, and peace ensues. Contention is like a fire, the flame of which is blown up by talebearers and whisperers, who are as incendiaries, and as such are to be treated.<\/p>\n h “deficientibus lignis”, Junius Tremellius, Piscator “in deficientia lignorum”, Michaelis; “quum expirarunt ligna”, Schultens. i “silebit”, Pagninus, Montanus, Mercerus, Gejerus; “silet”, Junius Tremellius, Piscator “consilescit”, Cocceius, Schultens.<\/p>\n There now follow proverbs regarding the nirgan , the slanderer ( vid<\/em>., regarding the formation and import of this word at Pro 26:28<\/span>):<\/p>\n 20 Where the wood faileth, the fire goeth out;<\/p>\n And where no tale-bearer, discord cometh to silence.<\/p>\n Wood, as material for building or for burning, is called, with the plur. of its product, . Since is the absolute end of a thing, and thus expresses its no longer existing, so it was more appropriate to wood (Fleischer: consumtis lignis <\/em>) than to the tale-bearer, of whom the proverb says the same thing as Pro 22:10<\/span> says of the mocker.<\/p>\n 20 Where no wood is, there<\/I> the fire goeth out: so where there is<\/I> no talebearer, the strife ceaseth. 21 As<\/I> coals are<\/I> to burning coals, and wood to fire; so is<\/I> a contentious man to kindle strife. 22 The words of a talebearer are<\/I> as wounds, and they go down into the innermost parts of the belly.<\/P> Contention is as a fire; it heats the spirit, burns up all that is good, and puts families and societies into a flame. Now here we are told how that fire is commonly kindled and kept burning, that we may avoid the occasions of strife and so prevent the mischievous consequences of it. If then we would keep the peace, 1. We must not give ear to talebearers,<\/I> for they feed the fire of contention with fuel; nay, they spread it with combustible matter; the tales they carry are fireballs. Those who by insinuating base characters, revealing secrets, and misrepresenting words and actions, do what they can to make relations, friends, and neighbours, jealous one of another, to alienate them one from another, and sow discord among them, are to be banished out of families and all societies, and then strife will as surely cease as the fire will go out when it has no fuel; the contenders will better understand one another and come to a better temper; old stories will soon be forgotten when there are no new ones told to keep up the remembrance of them, and both sides will see how they have been imposed upon by a common enemy. Whisperers and backbiters are incendiaries not to be suffered. To illustrate this, he repeats (v.<\/I><\/span> 22<\/span>) what he had said before (ch.<\/I><\/span> xviii. 8<\/span>), that the words of a tale-bearer are as wounds,<\/I> deep and dangerous wounds, wounds in the vitals. They wound the reputation of him who is belied, and perhaps the wound proves incurable, and even the plaster of a recantation (which yet can seldom be obtained) may not prove wide enough for it. They wound the love and charity which he to whom they are spoken ought to have for his neighbour and give a fatal stab to friendship and Christian fellowship. We must therefore not only not be tale-bearers ourselves at any time, nor ever do any ill offices, but we should not give the least countenance to those that are. 2. We must not associate with peevish passionate people, that are exceptions, and apt to put the worst constructions upon everything, that pick quarrels upon the least occasion, and are quick, and high, and hot, in resenting affronts. These are contentious men,<\/I> that kindle strife,<\/I> v.<\/span> 21<\/span><\/U><\/I><\/span>. The less we have to do with such the better, for it will be very difficult to avoid quarrelling with those that are quarrelsome.<\/P> <\/p>\n The Cause of Strife<\/strong><\/p>\n Verses 20-21 affirm that it is the tale-bearer and the contentious who cause strife; without them to start and feed dissension, this problem would not exist, Pro 3:30<\/span>; Pro 17:14<\/span>; Pro 20:3<\/span>; Php_2:3, Jas 3:16<\/span>.<\/p>\n TEXT<\/strong> Pro. 26:20-28<\/span><\/p>\n 20.<\/p>\n For lack of wood the fire goeth out;<\/p>\n And where there is no whisperer, contention ceaseth.<\/p>\n 21.<\/p>\n As coals are to hot embers, and wood to fire,<\/p>\n So is a contentious man to inflame strife.<\/p>\n 22.<\/p>\n The words of a whisperer are as dainty morsels,<\/p>\n And they go down into the innermost parts.<\/p>\n 23.<\/p>\n Fervent lips and a wicked heart<\/p>\n Are like an earthen vessel overlaid with silver dross.<\/p>\n 24.<\/p>\n He that hateth dissembleth with his lips;<\/p>\n But he layeth up deceit within him:<\/p>\n 25.<\/p>\n When he speaketh fair, believe him not;<\/p>\n For there are seven abominations in his heart:<\/p>\n 26.<\/p>\n Though his hatred cover itself with guile,<\/p>\n His wickedness shall be openly showed before the assembly.<\/p>\n 27.<\/p>\n Whoso diggeth a pit shall fall therein;<\/p>\n And he that rolleth a stone, it shall return upon him.<\/p>\n 28.<\/p>\n A lying tongue hateth those whom it hath wounded;<\/p>\n And a flattering mouth worketh ruin.<\/p>\n STUDY QUESTIONS OVER 26:20-28<\/strong><\/p>\n 1.<\/p>\n A whisperer is to contention like ……. to a fire (Pro. 26:20<\/span>).<\/p>\n 2.<\/p>\n Are there people who are actually given to working trouble (Pro. 26:21<\/span>)?<\/p>\n 3.<\/p>\n How are they like dainty morsels (Pro. 26:22<\/span>)?<\/p>\n 4.<\/p>\n Explain the comparison in Pro. 26:23<\/span>.<\/p>\n 5.<\/p>\n What does dissembleth mean (Pro. 26:24<\/span>)?<\/p>\n 6.<\/p>\n Why seven (Pro. 26:25<\/span>)?<\/p>\n 7.<\/p>\n Reword Pro. 26:26<\/span> into your own words.<\/p>\n 8.<\/p>\n Is Pro. 26:27<\/span> a new thought or a continuation of Pro. 26:26<\/span>?<\/p>\n 9.<\/p>\n What is flattery (Pro. 26:28<\/span>)?<\/p>\n PARAPHRASE OF 26:20-28<\/strong><\/p>\n 20.<\/p>\n Fire goes out for lack of fuel, and tensions disappear when gossip stops.<\/p>\n 21.<\/p>\n A quarrelsome man starts fights as easily as a match sets fire to paper.<\/p>\n 22.<\/p>\n Gossip is a dainty morsel eaten with great relish.<\/p>\n 23.<\/p>\n Pretty words may hide a wicked heart, just as a pretty glaze covers a common clay pot.<\/p>\n 2426.<\/p>\n A man with hate in his heart may sound pleasant enough, but dont believe him; for he is cursing you in his heart. Though he pretends to be so kind, his hatred will finally come to light for all to see.<\/p>\n 27.<\/p>\n The man who sets a trap for others will get caught in it himself. Roll a boulder down on someone, and it will roll back and crush you.<\/p>\n 28.<\/p>\n Flattery is a form of hatred and wounds cruelly.<\/p>\n COMMENTS ON 26:20-28<\/strong><\/p>\n Pro. 26:20<\/span>. For a fire to continue it must have fuel. When wood is no longer put on the fire, it will go out as soon as its present supply is consumed. Even so whispering (derogatory talking in privacy) will keep trouble brewing. Sometimes the whisperer moves away (Woe to the place where he or she moves! It too will begin experiencing trouble.), dies, may get converted, or is cornered, confronted, and quieted, and the contention ceases. The scoffer also is a cause of continual contention until he is cast out (Pro. 22:10<\/span> : Cast out the scoffer, and contention will go out).<\/p>\n Pro. 26:21<\/span>. The whisperer of Pro. 26:20<\/span> is referred to here as a contentious man in this verse, which he is. He may say he doesnt want trouble, but he is one to make trouble. He may say he loves everybody involved and is only doing his duty in trying to get things right, but he doesnt really love (Rom. 13:10<\/span>), he is not doing his duty (Rom. 14:19<\/span>), and he isnt getting things right but making things wrong (Pro. 16:28<\/span>). The figure of the fire is continued in this verse: note coals, hot embers, wood to fire, and inflame. Pro. 15:18<\/span> says, A wrathful man stirreth up contention. The church needs to be stirred up all right, but not by contention!<\/p>\n Pro. 26:22<\/span>. The same statement is found in Pro. 18:8<\/span>. A whisperer is one who goes behind peoples backs in talking about them, saying things that are not in the best interest of the ones being spoken about. The verse brings out the sad fact that people are willing to listen to such cowardly, wrong, ruinous talk (they are dainty morsels). They are swallowed without question (They go down into the innermost parts).<\/p>\n Pro. 26:23<\/span>. Pulpit Commentary: The next proverbs are concerned with hypocrisy… Silver dross (oxide of lead) is used to put a glaze on pottery…The comparatively worthless article (earthen vessel) is thus made to assume a finer appearance. Thus lips that seem to burn with affection and give the kiss of glowing love may mask a heart filled with envy and hatred. Judas kisses and words of friendship hide the bad feelings that lurk within.<\/p>\n Pro. 26:24<\/span>. Pulpit Commentary: The very word here used bears the meaning to make ones self unknown…hence to make ones self unrecognizable… The man cloaks his hatred with honeyed words…meditating all the time treachery in his heart. Adopting this as the mans allows the rest of the verse to flow and makes this verse go along with the other verses of this section.<\/p>\n Pro. 26:25<\/span>. Yes, there are some people just this wicked; their hearts are full of abominations. Jer. 9:8<\/span> says, There tongue is a deadly arrow; it speaketh deceit: one speaketh peaceably to his neighbor with his mouth, but in his heart he layeth wait for him. So we are not to believe everything some people say.<\/p>\n Pro. 26:26<\/span>. Ultimately his sin will find him out as Num. 32:23<\/span> promises concerning sin (your sin will find you out). Somebody with influence, leadership, and wisdom will see through the glaze of deceit and will bring his actions out into the open, and the result is mentioned in Pro. 26:27<\/span>.<\/p>\n Pro. 26:27<\/span>. The pit or hole that such a one had been digging for someone else becomes the fate of the whispering, contentious deceiver himself. That this is often the deserved outcome of such perverted conduct, see Psa. 7:15-16<\/span>; Psa. 9:15<\/span>; Psa. 10:2<\/span>; Pro. 28:10<\/span>; Ecc. 10:8<\/span>.<\/p>\n Pro. 26:28<\/span>. In summary this verse affirms that this whispering tongue was actually a lying tongue, actually hating those it was wounding, and that such a flattering tongue is calculated to work ruin to its victim. What a section of the misuse of the tongue we have just studied!<\/p>\n TEST QUESTIONS OVER 26:20-28<\/strong><\/p>\n 1.<\/p>\n Who is a whisperer (Pro. 26:20<\/span>)?<\/p>\n 2.<\/p>\n What does a contentious man inflame (Pro. 26:21<\/span>)?<\/p>\n 3.<\/p>\n Whose innermost parts (Pro. 26:22<\/span>)?<\/p>\n 4.<\/p>\n What are fervent lips (Pro. 26:23<\/span>)?<\/p>\n 5.<\/p>\n Adopting what meaning unlocks the sense of Pro. 26:24<\/span>?<\/p>\n 6.<\/p>\n Why are we not to believe everything some people say (Pro. 26:25<\/span>)?<\/p>\n 7.<\/p>\n By what means may peoples true nature get brought out into the open (Pro. 26:26<\/span>)?<\/p>\n 8.<\/p>\n Cite two other passages that teach the same as Pro. 26:27<\/span>.<\/p>\n 9.<\/p>\n How does Pro. 26:28<\/span> summarize the matter of the previous verses?<\/p>\n 20<\/strong>. <\/strong> No wood is <\/strong> No more wood, that is, when wood fails. <\/p>\n Talebearer <\/strong> A tattler, whisperer, or garrulous person.<\/p>\n Pro 26:20 Where no wood is, [there] the fire goeth out: so where [there is] no talebearer, the strife ceaseth.<\/p>\n Ver. 20. Where no wood is, there the fire goeth out.<\/strong> ] Lignis ignis conservatur.<\/em> So is strife by evil tongues; these are the devil’s bellows and boutefeaus. “Ye shall conceive chaff, ye shall bring forth stubble, your breath as fire shall devour you.” Isa 33:11 Such is the breath of tale bearers. A curfew bell would do well for these incendiaries, that else may “set on fire the whole course of nature.” Jam 3:6 See Trapp on “<\/em> Pro 16:28 “<\/em> <\/p>\n Pro 26:20-22<\/p>\n Pro 26:20-22<\/p>\n “For lack of wood the fire goeth out; And where there is no whisperer contention ceaseth. As coals are to hot embers, and wood is to fire, So is a contentious man to inflame strife. The words of a whisperer are as dainty morsels, And they go down into the innermost parts.”<\/p>\n Malicious gossip is the subject here. Many a dangerous quarrel has been fed and encouraged by talebearers and gossips who, as we might say, added fuel to the fire.<\/p>\n Pro 26:22 here is identical with Pro 18:8. See the comment there.<\/p>\n The last six verses of this chapter are labeled, “Hypocritical Words. All of them deal with false and deceitful speech.<\/p>\n Pro 26:20. For a fire to continue it must have fuel. When wood is no longer put on the fire, it will go out as soon as its present supply is consumed. Even so whispering (derogatory talking in privacy) will keep trouble brewing. Sometimes the whisperer moves away (Woe to the place where he or she moves! It too will begin experiencing trouble.), dies, may get converted, or is cornered, confronted, and quieted, and the contention ceases. The scoffer also is a cause of continual contention until he is cast out (Pro 22:10 : Cast out the scoffer, and contention will go out).<\/p>\n Pro 26:21. The whisperer of Pro 26:20 is referred to here as a contentious man in this verse, which he is. He may say he doesnt want trouble, but he is one to make trouble. He may say he loves everybody involved and is only doing his duty in trying to get things right, but he doesnt really love (Rom 13:10), he is not doing his duty (Rom 14:19), and he isnt getting things right but making things wrong (Pro 16:28). The figure of the fire is continued in this verse: note coals, hot embers, wood to fire, and inflame. Pro 15:18 says, A wrathful man stirreth up contention. The church needs to be stirred up all right, but not by contention!<\/p>\n Pro 26:22. The same statement is found in Pro 18:8. A whisperer is one who goes behind peoples backs in talking about them, saying things that are not in the best interest of the ones being spoken about. The verse brings out the sad fact that people are willing to listen to such cowardly, wrong, ruinous talk (they are dainty morsels). They are swallowed without question (They go down into the innermost parts).<\/p>\n Where no wood is: Heb. Without wood <\/p>\n so: Pro 26:22, Pro 16:28, Pro 22:10, Jam 3:6 <\/p>\n talebearer: or, whisperer <\/p>\n ceaseth: Heb. is silent <\/p>\n Reciprocal: 1Sa 24:9 – General Psa 41:7 – whisper Pro 6:19 – that soweth Pro 11:13 – revealeth Pro 18:8 – words Pro 20:19 – that goeth Pro 25:23 – so Rom 1:29 – whisperers Eph 4:31 – evil speaking<\/p>\n Pro 26:20-22. Where no wood is, the fire goeth out: &c. As the fire will soon be extinguished if you take away the fuel that feeds it; so, where there is no tale-bearer To carry such reports from one to another as may provoke them to mutual anger, enmity, and contention; the strife ceaseth Animosity, hatred, and quarrels will die away. As coals to burning coals, &c. As dead coals laid on burning coals, and wood on fire, increase the heat and flame; so is a contentious man Hebrew, , a man of contentions, that is, who loveth and giveth himself up to contentions; or, who is hard to please, and apt to find fault with every person and thing; to kindle strife For unkind tempers and provoking words quickly produce quarrels and enmities, which destroy all peace, unanimity, and concord, and embroil people in endless hostilities against one another. The words of a tale-bearer are as wounds This was observed before, Pro 18:8, (on which see the note,) and is here repeated, as being a point of great importance to the peace and welfare of all societies, and proper to be often and earnestly pressed upon the consciences of men, because of their great and general proneness to this sin.<\/p>\n Where no wood is, [there] the fire goeth out: so where [there is] no talebearer, the strife ceaseth. 20. talebearer ] Rather, whisperer, as the word is rendered in Pro 16:28. The Vulg. has susurro here and in Pro 26:22 below, but verbosus in Pro 16:28, and bilinguis in Pro 18:8. The LXX. have here … Continue reading “Exegetical and Hermeneutical Commentary of Proverbs 26:20”<\/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-17172","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/17172","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=17172"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/17172\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=17172"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=17172"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=17172"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/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: College Press Bible Study Textbook Series<\/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: 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":"