1 Observations about fools, 13 about sluggards, 17 and about contentious busybodies.
Pro 26:1 Like snow in summer or rain in harvest, honor is not fitting for a fool.
This verse begins a series of proverbs concerning the fool. In Palestine, snow in summer would be most unnatural. Rain in harvesttime would be most undesirable (see 1 Sam. 12:17). Honor for a fool would be equally unnatural and dangerous. To elevate to a place of honor a man lacking in understanding is to give him opportunities to do great harm and such a course discourages those who are truly worthy of such promotion.
Pro 26:2 Like a fluttering sparrow or a darting swallow, an undeserved curse does not come to rest.
A curse uttered by a malignant enemy need not disturb the innocent and upright, for they are under the protection of God and do not fear enchantments (Num. 23:23). Nor will God permit enemies, whether human or superhuman, to bring troubles upon His children beyond what they are able to bear (Job 1:9–12; 2:4–6; 1 Cor. 10:13).
Pro 26:3 A whip for the horse, a bridle for the donkey, and a rod for the backs of fools!
A whip serves to spur on the horse and the mule and a bridle guides them in the right way and curbs unwise bursts of speed. The fool needs sharp correction if he is to be kept from harming himself and others by unwise actions (see chs. 10:13; 19:29).
Pro 26:4 Do not answer a fool according to his folly, or you yourself will be just like him.
This verse seems to contradict the one that follows, but Solomon is making a play upon the little word ki, here rendered “according to.” In this verse it means “in harmony with.” To enter discussion with a fool within the terms of his folly is to lower oneself to his level and to accept his outlook upon life as one worthy of consideration.
Those who asked Christ about the tribute money intended to entrap Him within the area of their own selfish thinking. If He had answered according to the obstinate folly of his enemies, they could have turned His answer against Him. But He refused to accept their premise. His answer was from a realm of true wisdom and left them silenced and shamed (Matt. 22:15–22).
Pro 26:5 Answer a fool according to his folly, or he will be wise in his own eyes
Here “according to” means “as it deserves” (see on v. 4). Answer the fool so that the foolishness of the proposition is revealed to those who listen and to the fool himself. Thus, he may come to realize that he is far from wise and may seek to become so. In a sense, Christ carried out the advice in both apparently contradictory verses (vs. 4, 5) when He answered the Pharisees and the Herodians (Matt. 22:15–22; see on Prov. 26:4). Without entering the area of their foolishness, He succeeded in showing up the malign foolishness of His questioners.
Pro 26:6 Sending a message by the hands of a fool is like cutting off one’s feet or drinking poison.
A man who relies upon a fool to carry out important business is depriving himself of any hope of the accomplishment of his mission, and the damage that he suffers as a result of his messenger’s behavior is likely to be greater than if he had never attempted to send the message.
Pro 26:7 Like the useless legs of one who is lame is a proverb in the mouth of a fool.
There was a form of deformity in the East in which the legs were thin, twisted, and utterly useless. The repeating of parables was a favorite pastime in Palestine, and a man’s wisdom was often displayed in such storytelling contests. A fool would be likely to miss the point of the story or tell it in so lame a manner that it failed of its effect.
Pro 26:8 Like tying a stone in a sling is the giving of honor to a fool.
To tie a stone into a sling so that the missile cannot fly off when one thong is released is not only to fail to accomplish the purpose in hitting the mark, but also to endanger one’s own safety, since the stone would be likely to fly round at the end of another thong and strike some part of the body.
Pro 26:9 Like a thornbush in a drunkard’s hand is a proverb in the mouth of a fool.
A parable told by a fool is both useless and dangerous.
Pro 26:10 Like an archer who wounds at random is one who hires a fool or any passer-by.
The intended lesson seems to be that the employment of fools and incompetent people will endanger the employer as well as those he employs, even as a poisoned arrow endangers those who use it as well as those at whom it is shot.
Pro 26:11 As a dog returns to its vomit, so fools repeat their folly.
See 2 Peter 2:22. Because he is a fool, and as long as he remains a fool, he is bound to return to his foolish ways. Only a complete change of heart and outlook can cure him, however often he may profess an intention to be wiser.
Pro 26:12 Do you see a person wise in their own eyes? There is more hope for a fool than for them.
A man who professes to be wise refuses to learn (see Matt. 9:12; Rom. 1:22; 12:16; Rev. 3:17, 18), but the man who recognizes his simplicity is willing to be taught understanding.
Pro 26:13 A sluggard says, “There’s a lion in the road, a fierce lion roaming the streets!”
Compare ch. 22:13. 14. . His turning from side to side shows that he is not in need of the long hours of sleep. He turns to rise, and sinks back again out of sheer indolence and a distaste for facing the problems of life (see chs. 6:9; 24:33).
Pro 26:14 As a door turns on its hinges, so a sluggard turns on his bed.
Pro 26:15 A sluggard buries his hand in the dish; he is too lazy to bring it back to his mouth.
One reason why the sluggard is more sure of himself and his wisdom than all the men of understanding is that he is too lazy to think things out for himself. He is satisfied with preconceived opinions and adopts any view that comes to his ears if it suits his fancy. The kind of men who can “render a reason” have pondered problems long enough to be aware that there are several sides to many questions. They avoid the dogmatic ignorance of the unthinking.
Pro 26:16 A sluggard is wiser in his own eyes than seven people who answer discreetly.
Pro 26:17 Like one who grabs a stray dog by the ears is someone who rushes into a quarrel not their own.
One who grasped one of the half-wild scavenger dogs of the East by the ears had a troublesome fight on his hands before he could subdue the dog or persuade it to go. Thus, one who meddles in another’s quarrel is likely to get into more difficulty than he bargained for.
Pro 26:18 Like a maniac shooting flaming arrows of death
Pro 26:19 is one who deceives their neighbor and says, “I was only joking!”
Verse 19 indicates that we are not dealing with a deliberate murderer. One who shoots arrows at random and launches burning darts to bring death to the innocent must be insane.
As dangerous as the maniac (v. 18), and as deadly in his actions, is the man who plots against his neighbor’s welfare and, when discovered, alleges that he was only joking. Serious harm is often caused by those who find pleasure in seeing their friends in trouble because of foolish tricks.
Pro 26:20 Without wood a fire goes out; without a gossip a quarrel dies down.
When the fuel is all consumed, the fire must go out, and many quarrels would quickly cool off if talebearers did not keep adding fuel to the fire (see ch. 22:10).
Pro 26:21 As charcoal to embers and as wood to fire, so is a quarrelsome person for kindling strife.
The cold, black charcoal placed upon a glowing fire stirs it up to renewed activity. The cold malice of the mischief-maker cannot bear to see a quarrel die down, so he invents new reasons for anger and hatred.
Pro 26:22 The words of a gossip are like choice morsels; they go down to the inmost parts.
Kisses that simulate true affection may mask a wicked and designing heart (see Matt. 23:27). The mouth may speak warm words of friendship while the heart is cold and self-seeking.
Pro 26:23 Like a coating of silver dross on earthenware are fervent lips with an evil heart.
Pro 26:24 Enemies disguise themselves with their lips, but in their hearts they harbor deceit. The man who hates may not reveal his feelings to the object of his hatred, but makes a pretense of friendship and thus permits a store of hidden hate to build up within him until an opportunity arises to put it into action (see Jer. 9:8).
Pro 26:25 Though their speech is charming, do not believe them, for seven abominations fill their hearts.
When he speaks in a gentle, winning tone of voice, it is time to beware; for he has probably adopted a gracious manner only for the purpose of deceiving his hearer.
Seven abominations. Seven is the sign of completeness (see Matt. 12:45).
Pro 26:26 Their malice may be concealed by deception, but their wickedness will be exposed in the assembly.
Sooner or later the hatred is likely to break out in word or deed and the passionate one will be brought to trial before the assembly of the nation.
In any case, the day of judgment will show to him and the whole assembled population of the earth that in hating his brother he has been guilty of murder and has also hated God (see 1 John 3:15; 4:20).
Pro 26:27 Whoever digs a pit will fall into it; if someone rolls a stone, it will roll back on them.
If the retribution does not come upon evil men in this life, as in the case of Haman (Esther 7:9, 10), it is certain to come on them at the final judgment (Rev. 22:12).
Pro 26:28 A lying tongue hates those it hurts, and a flattering mouth works ruin.
Flattery is dangerous, for it increases the pride of its victim and cuts him off from the help that Heaven longs to give. It causes him to trust the flatterer and thus to become an easy prey. Flattery diverts attention from points of character where improvement is needed.