American Standard Version Proverbs 26

Proverbs 26:1-28
EXPOSITION
Pro_26:1-12
Certain proverbs concerning the fool (kesil), with the exception, perhaps, of Pro_26:2 (see on Pro_1:22).
Pro_26:1
As snow in summer, and as rain in harvest. Snow in summer would be quite unnatural and unheard of (see on Pro_25:13). Rain falls in the usual course of things only at stated times; whence arose the phrase of “the early and of latter rains” (see on Pro_16:15). From spring to October or November was the dry season, and a storm at harvest time was regarded, not merely as destructive or inconvenient, but as portentous and even supernatural (see 1Sa_12:17, etc.). The two cases are types of all that is incongruous and unsuitable. The LXX; apparently regarding their experience in Egypt rather than the actual text, translate, “As dew in harvest, and as rain in summer.” So honour is not seemly for a fool (Pro_26:8; Pro_19:10). It is quite out of place to show respect to a stupid and ungodly man, or to raise him to a post of dignity; such conduct will only confirm him in his folly, give others a wrong impression concerning him, and afford him increased power of mischief. The Greeks had a proverb about giving honour to unsuitable objects: they called it washing an ass’s head with nitre.
Pro_26:2
As the bird by wandering, as the swallow by flying. “Bird” (tsippor) is the sparrow, which is found throughout Palestine; “swallow” (deror), the free flier. The Authorized Version hardly gives the sense. The line should be rendered, as the sparrow in (in respect of) its wandering, as the swallow in its flying. The point of comparison is the vagueness and aimlessness of the birds’ flight, or the uselessness of trying to catch them in their course. So the curse causeless shall not come. It shall, as it were, spend its force in the air, and fall not on the head on which it was invoked. A causeless curse is that which is uttered against one who has done nothing to deserve such denunciation. Septuagint, “As birds and sparrows fly, so a causeless (ματαία) curse shall come upon no one” Bailey, ’Festus’—
“Blessings star forth forever; but a curse
Is like a cloud—it passes.”
Closely connected with the superstition that dreads a curse is that which is alarmed by omens. Against this irrational fear we find some Eastern proverbs directed; e.g. “The jackal howls: will my old buffalo die?” “The dog barks—still the caravan passes: will the barking of the dog reach the skies?” (Lane). Instead of לאֹ, “not,” the Keri reads לוֹ, “to him.” This makes the proverb say that the unprovoked curse shall return upon him who uttered it. But this reading is not to be accepted, as it does not suit the terms of comparison, though it seems to have been used by St. Jerome, who translates, Sic maledictum frustra prolatum in quempiam superveniet. This retributive justice is often alluded to elsewhere; e.g. Pro_26:27 (where see note). So we find in various languages proverbs to the same effect. Thus in English, “Harm watch, harm catch;” Spanish, “Who sows thorns, let him not walk barefoot;” Turkish, “Curses, like chickens, always come home to roost;” Yoruba, “Ashes always fly back in the face of him that throws them” (Trench).
Pro_26:3
A whip for the horse, a bridle for the ass. We should be inclined to invert the words, and say a bridle for the horse, and a whip for the ass; but it must be remembered that in early times the horse was not ridden, but only driven. The animals used in riding were the ass and mule, and sometimes the camel. The Eastern ass is really a fine animal, larger, more spirited, and more active than the poor creature which we are wont to see. Or the whip and bridle may be intended to apply to both animals, though divided between the two for rhythmical or antithetical reasons (see on Pro_10:1). A rod for the fool’s back. Sharp correction is beth useful and necessary for the fool (so Pro_10:13; Pro_19:29). Similar treatment Siracides advises to be employed in the ease of an idle servant (Ec Pro_30:24-28). Septuagint, “As a whip for a horse and a goad for an ass, so is a rod for a lawless nation.”
Pro_26:4
Answer not a fool according to his folly. Do not lower yourself to the fool’s level by answering his silly questions or arguing with him as if he were a sensible man. Lest thou also be like unto him; lest you be led to utter folly yourself or to side with him in his opinions and practices. Our blessed Saviour never responded to foolish and captious questions in the way that the questioner hoped and desired, he put them by or gave an unexpected turn to them which silenced the adversary. Instances may be seen in Mat_21:23, etc.; Mat_22:21, Mat_22:22; Luk_13:23, etc.; Joh_21:21, etc.
Pro_26:5
Answer a fool according to his folly. This maxim at first sight seems absolutely antagonistic to the purport of the preceding verse; but it is not so really. The words, “according to his folly,” in this verse mean, as his folly deserves, in so plain a way as is expose it, and shame him, and bring him to a better mind. Lest he be wise in his own conceit; thinking, it may be, that he has said something worth hearing, or put you to silence by his superior intelligence.
Pro_26:6
He that sendeth a message by the hand of a fool. This clause comes in the Hebrew after the next. Cutteth off the feet, and drinketh damage. To entrust an important commission to a fool is to deprive one’s self of the means of having it properly executed, and to bring upon one’s self shame and injury. A man who is so silly as to employ such an unfit messenger, as it were, cuts off the feet which should bear him on his errand, and, instead of enjoying the satisfaction of seeing the business well performed, he will be mortified and damaged by the blunder and stupidity of his emissary. Septuagint, “He maketh for himself reproach from his own ways (ὁδῶν,? ποδῶν) who sendeth a word by a foulish messenger.” The Vulgate reads the first participle in a passive sense, claudus pedibus; but this is uneccessary. We have similar phrases to “drinketh damage” elsewhere; e.g. Job_15:16 “drinketh in iniquity;” Job_34:7, “drinketh up scorn;” and with a different word, Pro_19:28, “devoureth iniquity.”
Pro_26:7
The legs of a lame man are not equal. The first word of this verse, דַּלְיוּ, has occasioned some difficulty. It is considered as an imperative from דלה, “draw off,” “take away.” Thus the Septuagint, ἀφελοῦ; Venetian, ἐπάρατε. But the verb seems never to have this meaning; nor, if it had, would the sense be very satisfactory, for. as Delitzsch points out, lame legs are better than none, and there is a great difference between the perfectly crippled or paralytic who has to be carried, and the lame man (פִסֵּחַ) who can limp or get along on crutches. And when we explain the proverb in this sense (as Plumptre), “Take away the legs of the lame man and the parable from the mouth of fools,” for both alike ere useless to their possessors, and their loss would not be felt—we must recognize that the conclusion is not true. No one would think of amputating s man’s legs simply because he was lame, and such a one’s legs cannot be considered absolutely useless. Others regard the word as third plural kal, “the legs hang loose;” though the form is not sufficiently accounted for. All explanations of the word as a verbal form have such difficulties, that some take it as a noun, meaning “dancing,” which is Luther’s interpretation, “as dancing to a cripple, so it becometh a fool to talk of wisdom.” But the word could never sightly anything but “limping,” and could not express the elegant motion of dancing. The Authorized Version considers the Hebrew to mean, “are lifted up,” i.e. are unequal, one being longer or stronger than the other; but this loses the force of the comparison. There seems to be no better interpretation than that mentioned above,” The legs of the lame hang loose,” i.e. are unserviceable, however sound in appearance. St. Jerome has expressed this, though in a strange fashion, “As it is vain for a lame man to have seemly legs.” So is a parable in the mouth of a fool. “Parable” (mashal), sententious saying, the enunciation of which, as well as the recital of stories, was always a great feature in Eastern companies, and afforded a test of a man’s ability. A fool fails in the exhibition; he misses the point of the wise saying which he produces; it falls lame from his mouth, affords no instruction to others, and makes no way with its hearers. Siracides gives another reason for the incongruity, “A parable shall be rejected when it cometh out of a fool’s mouth; for he will not speak it in its season” (Ec Pro_20:20). Septuagint, “Take away the motion of legs, and transgression (παρανομίαν,? παροιμίαν, Lag.) from the mouth of fools.”
Pro_26:8
As he that bindeth a stone in a sling. So Septuagint, Ὅς ἀποδεσμέυει λίθον ἐν σφενδόνῃ. This gives a very good sense the point being either that the stone, after being firmly fitted in its place, quickly passes away from the sling, or, if more stress is laid on the word “bindeth,” that the stone is so firmly fixed that it cannot be slung, and therefore never reaches the mark. The alternative rendering adopted by the Revised Version is this, “As a bag of gems in a heap of stones;” where the incongruity would consist either in exposing jewels on a cairn, or sepulchral monument, whence they could easily be filched, or in attracting undesirable attention. But there are grammatical and etymological reasons against this interpretation; and the Authorized Version is to be considered correct. The Vulgate is curious: Sieur qui mittit lapidem in acervum Mercurii. This rendering points to the custom, with which Jerome must have been familiar, of erecting statues of Mercury on the highways, which were thus placed under his protection. Round these statues were ranged heaps of stones, to which every wayfarer contributed by throwing a pebble as he passed. The absence of the critical faculty which discerned no absurdity in this anachronism is sufficiently remarkable. The Latin saying seems intended to denote useless labour, as we speak of “carrying coals to Newcastle.”
So is he that giveth honour to a fool. You pay respect to a fool, or place him in an honourable position, but your labour is wasted; he cannot act up to his dignity, he cannot maintain the honour; it passes away like the stone from the sling, or, if it remains, it is useless to him.
Pro_26:9
As a thorn goeth up into the hand of a drunkard. There is here no idea of the drunkard’s hand being pierced with a thorn while he is insensible to the pain, but rather of his being armed with it, and ripe for mischief. So it is best to render, “A thornbush cometh into the hand of a drunkard;” he somehow gets possession of it, and in his stupid excitement is liable to become dangerous. Some understand עלה of the growth of the thorn; thus the Septuagint, “Thorns grow in the hand of a drunkard;” Vulgate, “As if a thorn grew in the hand of a drunkard.” But one does not see the bearing of such an expression; and the translation given above is more appropriate. So is a parable, etc. (as Pro_26:7). In that passage the wise saying in a fool’s mouth was compared with something useless, here it is compared with something injurious. He employs it purposely to wound others; or by the ignorant use of some sharp-edged word he does much mischief. In this hemistich the LXX. has read משל with a different vocalization, and renders, “servitude (δουλεία) in the hand of fools.” This seems to mean that it comes natural to fools to be manacled and restrained by force.
Pro_26:10
Few passages have given greater difficulty than this verse; almost every word has been differently explained. The Authorized Version is, The great God that formed all things both rewardeth the fool, and re-wardeth transgressors; Revised Version, As an archer (Job_16:13) that woundeth all, so is he that hireth the fool and he that hireth thorn that pass by. At first sight one would hardly suppose that these could be versions of the same passage. To show the diversity that obtained in early times we quote the Greek and Latin versions. Septuagint, “All the flesh of fools is much distressed (πολλὰ χειμάζεται), for their distraction (ἔκστασις) is brought to nought;” Vulgate, “Judgment decides causes, and he who imposes silence on a fool appeases wrath.” From the various interpretations of which this proverb is capable, it may be surmised that it was originally one of those hard sayings which were intended to exercise the ingenuity of auditors. It has certainly had that effect in modern times. We may at once eliminate the rendering of the Authorized Version, though the sense is good and scriptural, denoting that the great Creator recompenses the good and punishes sinners. So the medieval jingle—
“Ante Dei vultum nihil unquam restat inultum.”
“God” is not in the Hebrew, and rab, “great,” is never used absolutely as equivalent to “God.” Nor is the word used elsewhere to mean “head workman;” so the Revised Version margin, “a master worker formeth all things,” is suspicious. Some translate, “A great man woundeth [equivalent to ’punisheth’] all; he renders their due to fools and to transgressors.” One does not see why this should be attributed to the great man; it certainly is not generally true. Rosenmuller, “The mighty man causes terror; so does he who hires the fool and the transgressor;” but it is not clear why the hiring of a fool should occasion terror. The rendering in the Revised Version, or something very similar, has found favour with many modern commentators, though quite unknown to the mere ancient versions. According to this interpretation, the proverb says that a careless, random way of doing business, taking into one’s 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. To this view Nowack objects that it is unparalleled to present an archer as a picture of what is unusual and profitless; that it does not explain why “hireth” is twice repeated; that the connection between shooter and the hire of fool and loiterer is net obvious; and that עברים does not mean “vagabonds” or “passers by.” None of these objections are of much importance; and this interpretation still holds its ground. There is also much to be said for the rendering of the Revised Version margin, which is virtually that of Gesenius, Fleischer, Wordsworth, Nutt, and others: A skilful man, a master workman, produces, makes, everything by his own care and superintendence; but he that hires a fool to do his work hires, as it were, any casual vagabond who may know nothing of the business. One objection to this interpretation is that the verb חולל, does not elsewhere have the meaning here attributed to it. Considering all the above interpretations unsatisfactory, Hitzig, after Umbreit, followed herein by Delitzsch and Nowack, translates, “Much bringeth forth all,” which means that he who possesses much can do anything, or, as St. Mat_13:12, “Whosoever hath, to him shall be given” (comp. Pro_1:5). But the second hemistich comes in rather lamely, “But he who hires a fool is as one who hires a vagabond.” Hence Delitzsch reads וּשְׂכַד for the first וְשכֵר, and renders, “But the hire and the hirer of the fool pass away,” i.e. what the fool gets as wages is soon squandered, and the person who took him into his service is ruined by his incapacity. In this case the connection of the two clauses would be this: A rich man, in the nature of things, grows richer; but there are exceptions to this rule; for he who employs stupid and incapable people to do his business suffers for it in property, reputation, and probably in person also; and the incompetent person derives no benefit from the connection. It is impossible to give a decided preference to any of these expositions; and the passage must be left as a crux. It is most probable that the Hebrew text is defective. This would account for the great variations in the versions.
Pro_26:11
As the dog returneth to his vomit, so a fool returneth to his folly; or, repeateth his folly. The fool never frees himself from the trammels of his foolishness; his deeds and words always bear the same character to the end. The same truth holds good of the sinner, especially the drunkard and the sensualist. If they feel temporary compunction, and reject their sin by partial repentance, they do not really shake it off wholly; it has become a second nature to them, and they soon relapse into it. Septuagint, “As when a dog goes to his own vomit and becomes hateful, so is a fool who returns in his wickedness to his own sin.” The LXX. adds a distich which is found in Ecclesiasticus 4:21, “There is a shame that bringeth sin, and there is a shame that is glory and grace.”
Pro_26:12
Seest thou a man wise in his own conceit? (Pro_3:7). Nothing so shuts the door against improvement as self-conceit. “Woe unto them,” says Isaiah (Isa_5:21), “that are wise in their own eyes, and prudent in their own sight.” Such persons, professing themselves wise, become fools (Rom_1:22; Rom_12:16; Rev_3:17, Rev_3:18). Touching conceit, Qui sibi sapit, summe desipit. The Oriental speaks of the fox finding his shadow very large, and of the wolf when alone thinking himself a lion. There is more hope of a fool than of him (Pro_29:20). A fool who is conscious of unwisdom may be set right; but one who fancies himself perfect, and needing no improvement, is beyond cure; his case is hopeless. So the sinner who feels and acknowledges his iniquity may be converted; but the self-righteous Pharisee, who considers himself to have no need of repentance, will never be reformed (see Matthew Luk_15:7; Luk_18:14). St. Chrysostom (Hom. in Phil.,’ 7), “Haughtiness is a great evil; it is better to be a fool than haughty; for in the one case the folly is only a perversion of intellect, but in the other ease it is still worse; for it is folly joined with madness. The fool is an evil to himself; but the haughty man is a plague to others too. One cannot be haughty-minded without being a fool … The soul which is puffed up has a worse disease than dropsy, while that which is under restraint is treed from all evil” (Oxford transl.).
Pro_26:13-16
Proverbs concerning the sluggard.
Pro_26:13
This is virtually the same as Pro_22:13. The words for “lion” are different in two parts of the verse, shakhal being the lion of advanced age, ari the full-grown animal; the latter may possibly be assumed to be the more dangerous of the two, and so a climax would be denoted. There is a proverb current in Bechuana, which says, “The month of seed time is the season of headaches.”
Pro_26:14
As the door turneth upon its hinges. The door moves on its hinges and makes no progress beyond its own confined sphere of motion; so the slothful man turns himself on his bed from side to side, but never leaves it to do his. work. Other analogies have been found in this proverb. Thus: The door opens to let the diligent go forth to his daily business, while the sluggard is rolling upon his bed; the door creaks when it is moved, so the lazy man groans when he is aroused; the door now is opened, now is shut, so the sluggard at one time intends to rise, and then falls back in his bed, and returns to his sleep (comp. Pro_6:9, Pro_6:10; Pro_24:33).
Pro_26:15
Very nearly identical with Pro_19:24. It forms a climax to the two preceding verses. Wordsworth takes “the dish” as a type of sensual pleasure, which the slothful loves, while he has no liking for active work.
Pro_26:16
The sluggard is wiser in his own conceit. The sluggard is here one who is too idle to think a matter out, and considers his own cursory view as sure to be right. He is one who deems study to be an unnecessary weariness of the flesh (Ecc_12:12), and flatters himself that he is quite able without it to give a satisfactory account of any question presented to him. Than seven men that can render a reason. “Seven” is the number of completeness (comp. Pro_6:31; Pro_9:1; Pro_24:16). The idle fool sets more value by his own judgment than by the sense of any number of wise men. Revised Version margin, “that can answer discreetly,” is perhaps nearer the Hebrew, which implies the being able to return a wise and proper answer to anything asked of them. The
LXX. reading a little differently, renders, “Wiser seems a sluggard to himself than one who in satiety (ἐν πλησμονῇ) brings back a message.” This is explained to mean that a sluggard thinks himself wise in not helping a neighbour with an errand or a message, though he would have probably been repaid with a good dinner for his kindness.
Pro_26:17-28
A series of proverbs connected more or less with peacefulness and its opposite.
Pro_26:17
He that passeth by, and meddleth with strife belonging not to him. “Meddleth with strife” should be “vexes, excites himself, with a quarrel.” Is like one that taketh a dog by the ears, and thus needlessly provokes him to bark and bite. Regarding the position of the two participles in this verse, without any connecting link, Delitzsch takes “passing by” as attributed to the dog, thus: “He seizes by the ears a dog passing by, who is excited by a strife that concerns him not.” The stray dog corresponds to the quarrel with which one has nothing to do. The present accentuation does not support this view; otherwise it is suitable and probable. Septuagint, “As he who lays hold of a dog’s tail, so is he who sets himself forth as champion in another’s cause.” Ecc_11:9, “Strive not in a matter that concerns thee not.” Says a Greek gnome—
Πολυπραγμονεῖν τὰλλότρια μὴ βοῦλου κακά
Our English proverb says, “He that intermeddles with all things may go shoe the goslings.” The Telugu compares such interference to a monkey holding a snake in his paw; it is hard to hold, dangerous to let go (Lane).
Pro_26:18, Pro_26:19
A tetrastich, but without parallelisms. As a mad man who casteth firebrands, arrows, and death. The word rendered “madman” is an ἅπαξ λεγόμενον, and has been variously explained; but the Authorized Version is probably correct. “Firebrands” are darts with some blazing material attached to them. “Death “forms a climax with the other dangers mentioned, which the madman deals forth recklessly and indiscriminately. So is the man that deceiveth his neighbour, and saith, Am not I in sport? When a man has injured his neighbour by lies or malice, the plea that he was only in joke is not allowed; the injury is not less real because he excuses it by alleging it was done not seriously, but playfully; no more than the fatal effects of the use of murderous weapons are lessened by their being employed by the hands of a maniac. Practical joking is often a most serious matter. A mediaeval adage says wisely—
“Cum jocus est verus, jocus est malus atque severus,”
Septuagint, “Even as those who are under medical treatment (ἱώμενοι) throw words at men, and he who first meets the word will be overthrown; so are all they that lay wait for their own friends, and when they are seen, say, I did it in jest.” As insane persons who abuse and ill treat their physicians are excused by reason of their infirmity, so those who injure friends in secret try to excuse themselves when found out by alleging that they were only joking.
Pro_26:20
Some proverbs follow concerning the slanderer. Where no wood is, there the fire goeth out. Where the wood fails, and that was the only fuel then used, the fire must go out. So where there is no talebearer, the strife ceaseth; comes to silence (Pro_22:10). (For nirgan,” whisper,” see on Pro_16:28.) Septuagint, “With much wood fire groweth, but where there is not one discordant (δίθυμος), strife is at rest.”
Pro_26:21
As coals are to burning coals. As black, cold charcoal feeds glowing charcoal, as wood feeds a lighted fire, so a quarrelsome man (Pro_21:9; Pro_27:15) supports and nourishes strife. The verse is the counterpart of the preceding. Septuagint, “A hearth for coal and logs for fire, and a reviling man for tumult of strife.”
Pro_26:22
(See Pro_18:8, where the gnome occurs.) Septuagint, “The words of knaves (κερκώπων) are soft, but they strike to the secret chambers of the bowels.”
Pro_26:23
The next proverbs are concerned with hypocrisy. The Hebrew denotes the comparison simply by position (see on Pro_25:11), thus: An earthen vessel (or, potsherd) overlaid with silver dross—growing lips and a wicked heart. So called “silver dross” is litharge, an oxide of lead used to this day to put a glaze on pottery (comp. Ecclesiasticus 38:30). The comparatively worthless article is thus made to assume a fine 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. Septuagint, “Silver given with guile is to be considered as a potsherd; smooth (λεῖα) lips hide a grievous heart” (comp. Mat_23:27).
Pro_26:24
He that hateth dissembleth with his lips. This and the next verse form a tetrastich. St. Jerome, Labiis suis intelligitur inimicus. But the verb here used, נכר, bears the meaning “to make one’s self unknown,” as well as “to make one’s self known,” and hence “to make one’s self unrecognizable” by dress or change of countenance (1Ki_14:5). This is much more appropriate in the present connection than the other explanation. The man cloaks his hatred with honeyed words. And layeth up deceit within him; meditating all the time treachery in his heart (Jer_9:8). Septuagint, “An enemy weeping promises all things with his lips, but in his heart he contriveth deceits.” The tears in this case are hypocritical signs of sorrow, intended to deceive the dupe.
Pro_26:25
When he speaketh fair, believe him not. When he lowers his voice to a winning, agreeable tone, put no trust in him. Septuagint, “If thine enemy entreat thee with a loud voice, be not persuaded.” For there are seven abominations in his heart. His heart is filled with a host of evil thoughts (see on Pro_26:16), as if seven devils had entered in and dwelt there. Ecc_12:10, etc. “Never trust thine enemy; for like as iron rusteth, so is his wickedness. Though he humble himself, and go crouching, yet take good heed and beware of him.” Plato’s verdict concerning hypocrisy is often quoted, Ἐσχάτη ἀδικία δοκεῖν δίκαιον εἶναι μὴ ὄντα “It is the very worst form of injustice to appear to be just without being so in reality”. With this Cicero agrees (’De Offic.,’ 1.13), “Totius injustitiae nulla capitalior est quam eorum, qui tum cum maxime fallunt id agunt ut viri boni esse videantur.”
Pro_26:26
Whose hatred is covered by deceit; or, hatred may be concealed by deceit, as was said above (Pro_26:24). (But) his wickedness shall be showed before the whole congregation. The hater’s real wickedness, at some time or other, in spite of all his efforts to hide it, will be openly displayed. He will show it before some third party and thus it will be divulged. At any rate, this will be the case at the judgment day, when he who hateth his brother shall be shown to be not only a murderer, but a hater of God also (1Jn_3:15; 1Jn_4:20). Septuagint, “He that hideth enmity prepareth deceit, but he revealeth his own sins, being well known in assemblies.”
Pro_26:27
Whoso diggeth a pit shall fall therein. This thought is found often elsewhere; e.g. Psa_7:16; Psa_9:16; Ecc_10:8; Ecclesiasticus 27:25, 26. The pit is such a one as was made to catch wild animals; the maker is supposed to approach incautiously one of these traps, and to tall into it. And he that rolleth a stone, it will return upon him. This does not refer to throwing stones into the air, which fall upon the head of the thrower, but to rolling stones up a height in order to hurl them down upon the enemy (comp. Jdg_9:53; 2Sa_11:21). Of such retributive justice we have numerous examples;e.g. Haman hung on the gallows which he had prepared for Mordecai (Est_7:9, etc.). So the old story tells how Perillus, the inventor of the brazen bull in which prisoners were to be burned alive, was himself made to prove the efficacy of his own invention by the tyrant Phalaris; as Ovid says
“Et Phalaris tauro violenti membra Perilli
Torruit; infelix imbuit auctor opus.”
(’Art. Amat.,’ 1.653.)
So we have, “Damnosus aliis, damnosus est sibi;” Ἡ δὲ βουλὴ τῷ βουλεύσαντι κακίστη. St. Chrysostom speaks of the blindness of malice: “Let us not plot against others, lest we injure ourselves. When we supplant the reputation of others, let us consider that we injure ourselves, it is against ourselves that we plot. For perchance with men we do him harm, if we have power, but ourselves in the sight of God, by provoking him against us. Let us not, then, injure ourselves. For as we injure ourselves when we injure our neighbours, so by benefiting them we benefit ourselves” (’Hom. 14, in Phil.,’ Oxford transl.).
Pro_26:28
A lying tongue hateth those that are afflicted by it; or, those whom it crusheth (Pro_25:15). There is a consensus of the Vulgate, Septuagint, Syriac, and Targum to translate דכיו “truth,” thinking apparently of the Aramaean דַכְיָא “that which is pure.” But the hemistich would thus state the baldest truism, and modern commentators unite in assigning to the word some such sense as that given above in the Authorized Version. A liar shows his want of charity by slandering his neighbour; and that men dislike those whom they have injured is a common experience. “It is a characteristic of human nature,” says Tacitus (’Agric.,’ 42), “to hate those whom one has injured.” Seneca, ’De Ira,’ 2.83, “Hoe habent pessimum animi magna fortuna insolentes, quos laeserunt, et oderunt.” A flattering mouth worketh ruin; brings destruction on those who succumb to its seductive words. Vulgate, Os lubricum operatur ruinas; Septuagint, “A mouth uncovered (ἄστεγον) causeth tumults.” (For “the smooth mouth,” comp. Pro_5:3; Psa_12:3; Psa_55:21; Isa_30:10.) The word for “tumults” is ἀκαταστασίας, which does not occur elsewhere in the Septuagint, but is common in the New Testament; e.g. Luk_21:9; 1Co_14:33.
HOMILETICS
Pro_26:2
The curse causeless
I. GOD WILL NOT HEAR A SINFUL PRAYER. A curse is a prayer. No ode has the power of inflicting direct harm upon his victim by sheer force of malignant words. Only the superstition of magic could suppose any such thing to be possible. A curse is just a prayer for evil to come on the head of the devoted person. But God will not heed such a petition if he disapproves of it. Prayer is not a force that compels God; it is but a petition that seeks his aid, and the response to it is entirely dependent on his will.
II. THERE IS A PROVIDENCE OVER LIFE. Curses cannot fly about like black-plumed birds of evil, roosting wherever their authors choose. Above the most potent and direful curse of man is the calm, fair, equable government of God. Though the whole human race combined to curse one on whom God smiled, not a shadow of real evil could light on his head. Balaam saw the uselessness of trying to curse a people whom God had blessed (Num_23:8).
III. IT IS MORE IMPORTANT TO WIN THE FAVOUR OF GOD THAN TO ESCAPE FROM THE CURSES OF MAN. This conclusion must necessarily result from the previous considerations. Man cannot really curse or bless. Our whole future depends, not on man’s opinions, but on God’s treatment of us. Yet many men are in an agony of distress when they are visited with the disapproval of society, while they take no steps to secure the favour of God. This “fear of man bringeth a snare.” It is a cowardly thing, and reveals great weakness. We need a more tough moral fibre. How grand was the courage of John Bright, when, after standing on the pinnacle of popular fame in his triumph over the corn laws, he suddenly stepped down into a position of isolation and unpopularity by denouncing the Crimean War!
IV. IT IS WORSE TO DESERVE THE CURSE THAT IS NOT GIVEN THAN TO RECEIVE THE CURSE THAT IS NOT DESERVED. It may be that vile conduct is concealed or condoned by a low tone of social morality; while right conduct is misinterpreted or condemned by a false standard. Men shudder at crimes when they are guilty of more sinful vices. Nevertheless, what is evil deserves execration, and for the quick conscience ill desert is more dreadful than public disapproval.
V. NO MALIGNITY CAN ULTIMATELY FRUSTRATE THE CAUSE OF TRUTH AND RIGHTEOUSNESS. The curse causeless was flung at Christ. It appeared to alight on his head and he died in gloom a shameful death. Then he rose and triumphed, and shook off the harmless curse in his joyous victory. The enemies of Christ have cursed his gospel. But they have failed to destroy it. On the contrary, it flourishes under the curses of bad men. Though Satan and all his hosts combined against it they could not stay its glorious progress.
VI. NO SATANIC CURSES CAN HURT THE TRUE DISCIPLE OF CHRIST. All the curses of hell cannot touch a hair of the head of him who is sheltered by the grace of Christ. Even the deserved curses of his sin are not to hurt the Christian, pardoned and renewed.
Pro_26:4, Pro_26:5
The wise treatment of folly
These two verses need not be taken as mutually contradictory. They balance one another.
I. IT IS DIFFICULT TO ANSWER FOLLY. Whichever way we take it, we are in danger of blundering. If we meet it on its own ground we may share its shame. If we treat it soberly we may only incur ridicule. Both courses are beset with difficulties. This is especially true of folly in the biblical sense of the word, according to which it is not so much stupidity as wilful perverseness, light-hearted but depraved. It is not easy to find any point of attachment through which to influence this condition of soul. We need great grace in endeavoring to recover the thoughtless, foolish evil-livers. The sad may be approached through their troubles, but the frivolous elude our grasp.
II. IT IS A FATAL MISTAKE TO IMITATE THE FOLLY OF THE FOOLISH. St. Paul would become all things to all men in the hope that he might by any means save some. But he would never descend to frivolity; that would have been lowering to his true dignity as a servant of Christ. It is not necessary to be always grave. We may arouse and interest thoughtless people by using methods that would not be desirable or acceptable in the case of earnest men and women. Assuredly there is no virtue in pretence, pomposity, pride, a stilted style, etc. But it can never be right nor wise to say or do anything that would lower the majesty of truth and righteousness or degrade the ideal of Christian conduct. It may be possible to “draw” crowds by such more than questionable methods, but it is certainly impossible to “raise” them by such means, and what is the use of massing people together under pretence of religious work when our course of action is not likely to inspire the reverance which is the root of religion? It would be a far more successful method, as well as a more Worthy one, to have much humbler aims in regard to numbers, but much higher ones in regard to the spiritual character of our work.
III. IT IS NECESSARY TO TREAT THE FOOLISH IN REGARD TO THEIR FOLLY. We are not to give back foolish answers to foolish questions, nor to attempt to attract the frivolous by frivolous methods. But, on the other hand, it is not wise, nor is it right, to treat foolish people as though they were serious and thoughtful. Thus, if questions are raised in mockery, it is our duty to treat them accordingly, and therefore to refuse to answer them. If it is evident that an inquirer is not in earnest it is not for his good nor for the honour of truth to meet him with the language which would be suitable for an honest truth seeker. To do so would be to cast pearls before swine. It may be well to meet folly with gravity and to rebuke frivolity. This is answering a fool according to his folly, in the right way; for it is taking note of his folly and directing attention to it. Mockery should not go unchastised. Insincerity ought to be exposed. Pompous folly is sometimes best met by ridicule. Thus Erasmus castigated hypocritical pretences to piety with the keen rapier of his wit. It is wise to prick a windbag.
Pro_26:12
Self-conceit
I. ITS CHARACTER. Self-conceit is just the cherishing of an undue opinion of one’s own worth, powers, character, or attainments. This is not pride, because pride need not make special pretences, so long as it asserts itself with dignity, while self-conceit is concerned with the actual contents of the mental life. This is not vanity, for it is not merely a desire to be admired; it may, arid probably will, stimulate this desire; but possibly it will be too proud to cherish it. Self-conceit is absorbed with an inordinate conception of its possessor’s own inner wealth, it makes a weak man believe that he can carry the gates of Gaza like a second Samson, and a foolish man think that he can solve the riddle of the Sphinx. It is profoundly honest in this. No Don Quixote could be more grave in the service of an illusion than the self-conceited man in pursuit of his hopeless aims.
II. ITS MISCHIEF.

1. It blinds to self-knowledge. It stands between a man and a true vision of his condition and character. It substitutes its own inventions for the facts of his inner life. Instead of seeing himself as he is, the conceited man only sees himself as he is painted by his besetting weakness. He mistakes the flattering picture for a photographic likeness.
2. It shuts the door on true knowledge. The conceited man will not learn, for he will not believe in his own ignorance. He starts with a consciousness of omniscience.
3. It refuses to follow guidance. In his exalted opinion of himself the poor deluded self-worshipper declines to be guided by those who are far more capable than he is. The captain dispenses with the pilot, the patient doctors himself, the suitor conducts his own case; in religious matters the self-conceited man prefers his own notions to the teachings of prophets and apostles. His “views” outweigh Bible truths.
   III. ITS CAUSES.
4. It springs from self-love. Dwelling much on one’s own excellences generates an inordinate conception of them. Love is a flatterer, and self-love flatters sell
5. It is nourished in ignorance. It is usually through a lack of perception of the narrowness of the horizon that the self-conceited man believes so much in himself. His village is the world. In looking at a panorama the picture seems to retreat into a great distance, whereas it is but a few feet from the observer.
6. It is sheltered by indolence. The conceited man will not rouse himself to inquire.
   IV. ITS REMEDIES. These must follow the diagnosis of the disease and its causes.
7. Enlarged knowledge. As knowledge grows, the consciousness of ignorance increases.
8. Failure. Give it time, and self-conceit will work its own cure, through humiliating disasters.
9. Grace. A vision of the truth and righteousness of God and an endowment of the grace of Divine wisdom and goodness will humble a man into shame at his own previous self-conceit. So Nicodemus was humbled when Christ sent him back to his cradle.
   Pro_26:13
   A lion in the way.
   I. INDOLENCE CREATES DIFFICULTIES. The hindrance is not real; it is purely imaginary. The lion is not in the way, but in the fancy of the slothful man. If a man is not in earnest in undertaking any work, he is certain to picture to himself insuperable obstacles. Thus missionary enterprises are discouraged by those who have no missionary zeal. The call of Christ to service and sacrifice is shirked by men whose inventive ingenuity has manufactured unsound excuses. The course of the Christian life is forsaken by some who see it beset with dangers that only spring out of their own reluctance to deny themselves, take up their cross and follow Christ. Often when the slothful man cries, “There is a lion in the way,” it is a lie; there is no lion.
   II. INDOLENCE IS COWARDLY. It is possible that the indolent person really believes that the beast of the forest has actually invaded the city, is indeed prowling about its streets. He shrinks from a danger that he truly fears. Perhaps there is real danger. We do meet with difficulties and dangers in life. Threatening lions roar on the devoted servant of Christ. But then the true-hearted man will be brave to face difficulty, and only the coward will shrink and fail.
   III. DANGER IS NO EXCUSE FOR INDOLENCE. If there be a lion in the street it may be all the more incumbent on a true man to go out of his house. For the lion has no right to be in the city. He should be slain forthwith. To leave him there at large is to yield to him. Are the streets to be given up to the daring intruder because no one is bold enough to face him? Meanwhile he may work fearful havoc. There may be children in the street. While the idle coward bolts and bars his doors and sits shivering in his house, the helpless little ones are left unprotected, a sure prey for the fierce brute. To shrink from the task of expelling the lion is to be guilty of shameful negligence. Because of the hindrances and difficulties of Christ’s work cowardly and idle people permit the souls of their fellow men and the poor ignorant children of miserable degraded families to be destroyed.
   IV. DANGER IS OVERCOME BY BEING FACED. Perhaps the lion’s roar is worse than his bite. Who can tell but that he is a coward and will turn tail directly he is faced? Possibly, like Bunyan’s lions, he is chained. But we shall never know till we go boldly up to him. Many apparent dangers are but empty threats. There are difficulties that need only to be confronted to vanish. The valiant Christian soldier will find that his enemies will give way before the “sword of the Spirit.”
   V. FOR THE INDOLENT MAN THERE IS A LION IN THE HOUSE. While he shrinks with terror from venturing forth there is greater danger at home. The hypochondriacal patient who dreads meeting the chili of fresh air for fear or’ catching cold becomes a martyr to dyspepsia at home. The idle man is slain by his own indolence. Satan, who goes about as a roaring lion seeking whom he may devour, is kept out by no locks and finds his victims in their most private retreats.
   Pro_26:20
   The fuel of strife
   I. STRIFE WILL DIE OUT IF IT BE NOT SUPPLIED WITH FRESH FUEL. The fire will not burn after the stock of wood is all exhausted. The quarrel will not continue if the angry feelings that rage in it are not fed by fresh provocations. The unhappy experience of most quarrels is that these provocations are too readily supplied. But if one party to a quarrel really wishes for peace, he can often obtain it by simply abstaining from maintaining his contention. His opponent will tire of a one-sided war. Patience, meekness, and quiet endurance will thus make peace in the end. This was Christ’s method. He brought peace by peaccably submitting to wrong.
   II. STRIFE IS TOO OFTEN MAINTAINED WITH THE FRESH FUEL ADDED BY STRANGERS. If the two principals in a quarrel were left to themselves, they might tire of perpetual disputes. But a third party interferes, not as a peacemaker, but to take one side; or to meddle in pure mischief making, delighting to stir up the embers of strife; or to show his own power and importance. This conduct is the opposite of that of one who serves the Prince of Peace.
   III. TALE BEARING ADDS FUEL TO STRIFE.
10. It may be true. We may hear something of one party in a quarrel which we know to be correct, and report it to the other, though it was never intended to be repeated. This rouses angry passions and renews the old battle. Immense harm is done by merely inconsiderate gossip. When an element of spite is added and there is a deliberate attempt to aggravate a quarrel, the conduct of the tale bearer is simply diabolical.
11. It is likely to be exaggerated. Most tales, like snowballs, grow as they proceed. Passing from one to another, they are unintentionally exaggerated. Surmise and inference are mixed up with the original narrative as part of the story. Rhetorical point is gained at the expense of accuracy.
    IV. IT IS THE DUTY OF THE CHRISTIAN TO ALLAY STRIFE. His should be the blessedness of the peacemaker (Mat_5:9). If we have Christian love we shall desire to do this, for chanty covers a multitude of sins (1Pe_4:8). Immense harm would he prevented by the merely negative course of refraining from repeating all words that have the slightest tendency to provoke ill will between other people. There is virtue in reticence. Silence here is indeed golden. But sometimes we should go further, and endeavour to make the best of people to one another, and so to heal quarrels.
    V. NO TALE BEARER CAN REVIVE THE STRIFE BETWEEN THE SOUL AND GOD. If there be no more fuel, this will vanish. God desires to be reconciled with his children. If they will but lay down their arms, the old quarrel will cease at once.
12. God knows the worst of us. He knows all. Therefore he never makes discoveries that will rouse his wrath against our pardoned past.
13. He cannot be misled by deceivers. Tale bearers may malign our character before men, never before God.
14. The only thing to continue our strife with God is to continue our rebellious lives. While we seek peace, peace is secure.
    Pro_26:27
    Caught in one’s own snare
    One man may be supposed to have dug a pit in some dark place in the road, or to have concealed it by covering it with boughs and earth—like an Indian tiger trap—so that he may catch some wild animal, or perhaps make a prisoner or a victim of his enemy. Then, not heeding its whereabouts, he fails into his own snare. Another may be rolling a stone against his enemy, when it falls back and crushes the author of the mischief. Consider first some cases in which these things might happen, and then the principle that underlies them.
    I. INSTANCES.
15. The deceiver. The pit is a snare. It is meant to deceive. Those who deceive others are likely to be deceived. They brand and blind the faculty of truth. They acclimatize themselves in a zone of falsehood. In the very belief that they think this well for them, they prove themselves deluded.
16. The swindler. This man may entrap unwary folk who trust his offers, and at first he may thrive and fatten on his ill-gotten gains; but his success is almost sure to be short-lived. Swindlers rarely prosper till old ago.
17. The tempter. One who imitates the work of the devil may have the devil’s wicked triumph over weakness and ignorance. He may succeed in luring his victims to shame and ruin, and he may find a hellish glee in the awful ease with which he overcomes their virtue. But he is a short-sighted self-deceiver. There is a pit prepared for the devil and his angels, and the tempter is one of the latter. Satan makes hell, and every tempter prepares his own pit of destruction.
18. The opponent of Christ. The Jews rejected their Lord and laid snares for catching him. He was keen to reply, and turned the shame on the head of each party in succession—Pharisee, Sadducee, Herodian. In the end they accomplished his death. But they were punished in the frightful overthrow of their city. The world’s rejection of Christ would mean the world’s ruin. Every soul that plots against the kingdom of heaven unwarily plots for its own undoing.
    II. THE UNDERLYING PRINCIPLE. This principle is that sin brings its own retribution. There is no need lot the conception of a Deus ex machina. No heralds of justice are wanted to proclaim the guilt of the offender; no heavenly executioners with flaming swords are required to bring swift vengeance on the guilty. If only the foolish sinner is left to himself, he will certainly reap the fatal consequences of his wickedness. Sin is naturally fatal. “Whatsoever a man soweth, that shall he also reap. For he that soweth to the flesh shall of the flesh reap corruption.” The vile harvest of death grows in the soil of the man’s own life. He is his own executioner. No doubt this terrible tact is based on a Divine decree that lies deeply embedded in the very constitution of the universe. Therefore, as the forest traveller unconsciously makes a circuit and returns to his old camp fire, so the sinner comes back to his own evil deeds, but to find them now as snares to entrap him and stones to crush him.
    HOMILIES BY E. JOHNSON
    Pro_26:1-3
    Sayings against folly
    I. THE INAPTNESS OF HONOURS TO THE FOOLISH MAN. (Pro_26:1.) According to Jerome, it is something unheard of or impossible to experience, rain in the harvest time (see 1Sa_12:17, sqq.). The advancement of the fool appears to all men unseasonable, even shocking. High place reveals the more clearly the smallness of small souls. Honour is the just reward of virtue and ability. Let men be virtuous and wise, that they may be honoured, and that external distinctions may not rather invite the contempt of observers.
    II. THE HARMLESSNESS OF UNMERITED CURSES. (Pro_26:2.) Aimless as the wayward flight of sparrow or swallow, they fail to strike their object (see that in 2Sa_16:5, sqq.; 1Ki_2:8). “I would not hesitate to say,” observes Trench, “that the great glory of proverbs in their highest aspect, and that which makes them so full of blessing to those who cordially accept them, is the conviction, of which they are full, that, despite all appearances to the contrary, this world is God’s world, and not the world of the devil or of those wicked men who may be prospering for the hour. A lie has no legs.” Truth may be temporarily depressed, but cannot fall to the ground (Psa_94:15; 2Co_4:9). But as for the lie; its priests may set it on its feet again after it has once fallen before the presence of the truth, yet this will all be labour in vain; it will only be, like Dagon, again to fall.
    III. FOLLY INVITES ITS OWN CHASTISEMENT. (Pro_26:3.) The instincts of flesh and blood show like untamed and unbroken-in animals, especially in idleness, and demand the like severe treatment. “Our flesh and sense must be subdued,” not flattered and fed. If we do not practise self-control, God will administer his chastisements.—J.
    Pro_26:4-12
    Discussion of folly and its treatment
    I. How we ANSWER THE FOOL. (Pro_26:4, Pro_26:5.)
19. Not according to his folly; i.e. so chiming in with his nonsense that yon become as he is. Do not descend into the arena with a fool. Preserve self-respect, and observe the conduct of the Saviour when to folly he “answered not again.”
20. According to his folly; that is, with the sharp and cutting reply his folly invites and deserves. We have also examples of this in the conduct of our Lord; e.g. in reference to the inquiry of the Jews concerning the purging of the temple, which he answered by a reference to John’s baptism (Mat_21:25, etc.). The twofold treatment of the fool reminds that the spirit and motive must determine the act, and that opposite methods may be equally good at different times.
    II. THE FOOL IS NOT TO BE TRUSTED. (Pro_26:6-7.)
21. With messages and commissions. (Pro_26:6.) He who does so is like one who amputates his own limbs, deprives himself of the means of gaining his object, or who voluntarily drinks of an evil brewage.
22. His words are not to be trusted. (Pro_26:7.) Sayings in the mouth of the fool are purposeless and pointless, when they even do no harm. Fools will not be prudent, says Luther, and yet would ever play the part of wise men. “A wise saying doth as ill become a fool as dancing does a cripple.” The wise and weighty saying becomes in his mouth a jest. He who would instruct others in Divine wisdom must first have embraced it himself. Solemnity may be a cover for a sot; and the greatest folly is to impose on one’s self.
    III. THE FOOL IS NOT TO BE HONOURED. (Pro_26:8.) To lift him out of his place by compliments or honours is as inapt as to lay a jewel upon a common heap of stones. The sling makes the stone bound in it an implement of death; and to flatter the undeserving brings disgrace upon one’s self. It is like putting sword or pistol into a madman’s hand. But the other interpretation is better. Pro_26:9 shows how mischievous are even good things in the lips and hands of those who only abuse them. Luther quaintly says, “If a drunkard sports with a briar, he scratches more with it than he allows to smell the roses on it; so does a fool often work more mischief with the Scripture than good.”
    IV. THE FOOL IS INCORRIGIBLE. (Pro_26:11-12; see 2Pe_2:22.) He returns to his exploded nonsense, his often-repeated fallacies; and to his exposed errors of conduct (Mat_12:45; Joh_5:14; Heb_6:4-8). Relapses into sin, as into sickness, are dangerous and deadly. “A raw sin is like a blow to a broken leg, a burden to a crushed arm.” The cause of these relapses and this incorrigibility is pointed out—deep-rooted self-conceit. This is the fruitful mother of follies. Let none deem himself perfect, but let every one cultivate humility as his dearest possession. God giveth grace to the lowly, but resisteth the proud and them that are wise in their own conceits.—J.
    Pro_26:13-16
    The vice of idleness
    I. IT IS FULL OF EXCUSES. (Pro_26:13.) There is always some pretext for evading duty, however frivolous and absurd, with the idle man. Idleness is the parent of almost every sin; here of cowardice, he who excuses, accuses himself. Every manly act of exertion is imagined to be full of danger by the lazy mind. The sluggard does not see what danger of another and deadlier kind there is in stagnation. Danger is the brave man’s opportunity, difficulty the lion in the way, by victory over which he may earn the laurel of victory and gain the joy of new conscious power.
    II. IT LOVES REPOSE AND SELF-INDULGENCE. (Pro_26:14.) As the door swings perpetually upon its hinges, without moving a step from its fixed position, so with the sluggard. He “turns round and round, with dull stupidity, like the dyer’s horse in the ring” (Pro_19:24). How often the cannot of the slave of vice or evil habit only disguises the will not of the sloth-eaten heart! To make mere rest our life-object is to contend against the order of God.
    III. IT HATES EXERTION. (Pro_26:15.) Even the most necessary exertion may become by habit distasteful. To take his hand from his bosom, even merely to reach after the bread of life, is too much labour for him. And thus his life, instead of being a continual feast, sinks into spiritual indigence and starvation.
    “The idle soul shall suffer hunger.”
    IV. IT BREEDS CONCEIT AND FOLLY. (Pro_26:16.) This is the strange irony of the vice, that the empty hand shall fancy itself full of wisdom. But such fancies are the very growth of the soil of indolence. It is impossible to make such a one understand his ignorance, for it requires knowledge to perceive it; and he who can perceive it has it not (Jeremy Taylor). The evil may creep into the Church. One may fall into an idle and passive piety, content with sitting still, hearing, praying, singing, from one end of the year to the other, without advancing one step in the practical Christian life (1Th_5:6).—J.
    Pro_26:17-19
    Wanton petulance
    I. MEDDLING IN OTHERS’ QUARRELS. (Pro_26:17.) By a very homely image the folly of this is marked. To interfere in disputes which do not concern one is to get hurt one’s self. No doubt the proverb admits of a very selfish application. We may excuse indifference to right on such a plea. But a true instinct of Christian justice and love will find a middle course. We should be sure of our call to act before we meddle in others’ affairs. It is rare that it can be our duty to volunteer the office of judge. Benevolent neutrality is generally our most helpful attitude.
    II. MAKING SPORT OF MISCHIEF. (Pro_26:18, Pro_26:19.) There is an ape-like line of mischief in human nature that needs to be watched. Amusing in trifling matters, it may, if encouraged, fly at high game. He that purposely deceives his neighbour under colour of a jest is no less prejudicial to him than a lunatic that cloth wrong out of frenzy and distraction (Bishop Hall). The habit of teasing should be corrected in children. What seems comparatively harmless in itself at first may readily become a habit and harden into a vice. It is in the little delicacies of daily life, no less than in the greatest matters, that we are called to practise the golden rule. We must consider the effect, as well as the intention, of our actions; for, as in the old fable, what is sport to us may be grievous hurt to another.—J.
    Pro_26:20-28
    Spite, cunning, and deceit
    I. THE TALE BEARER AND MISCHIEF MAKER. (Pro_26:20-22.)
23. His inflammatory character. (Pro_26:20, Pro_26:21.) He keeps alive quarrels which, but for his vice, would die down for want of fuel. It is easy to fire the imagination with tales of evil, not so easy to quench the flames thus kindled. If the character is odious, let us beware of countenancing it by opening our ears to scandal. Personal gossip has in our day become an offence in the public press. But were there no receivers, there would be no thieves. If we cannot stop the scandalmonger’s month, we can stop our own ears; and “let him see in our face that he has no room in our heart.”
24. The pain he causes. (Pro_26:22.) Slander is deadly—it “outvenoms all the worms of Nile.” “A whispered word may stab a gentle heart.” “What weapon can be nearer to nothing than the sting of a wasp? yet what a painful wound may it give! The scarce-visible point how it envenoms and rankles and swells up the flesh! The tenderness of the part adds much to the grief.” If God has given us a sting, or turn for satire, may we use it for its proper work—to cover evil with contempt, and folly with ridicule, and not at the devilish instigation of envy and spite. Let us dread and discourage the character of the amusing social slanderer.
    II. THE BAD HEART. (Pro_26:23-25.)
25. It may be varnished over, but is still the bad heart. It is like the common sherd covered with impure silver, the common wood with veneer. The burning lips seem here to mean glowing professions of friendship. like the kiss of Judas.
26. Duplicity is the sign of the bad heart. The dissembler smiles, and murders while he smiles. The fair face hides what the false heart doth know.
    “Neither man nor angel can discern
    Hypocrisy, the only evil that walks
    Invisible, except to God alone.
    Oft, though wisdom wakes, suspicion sleeps
    At wisdom’s gate, and to simplicity
    Resigns her charge, while goodness thinks no ill
    Where no ill seems.”
27. The need of prudence and reserve. “Trust not him that seems to be a saint.” Indeed, it is an error to place perfect trust in anything human or finite. But the special warning here is against suffering flattery to blind us to the real character of one who has once been revealed in his true colours.
    III. THE EXPOSURE OF WICKEDNESS. (Pro_26:26, Pro_26:27.) Vain is the attempt of men to conceal for any length of time their real character. What they say and what they do not say, do and do not do, reveals them sooner or later. And the revelation brings its retribution. The intriguer falls into his own pit, is crushed beneath the stone he set in motion. Curses come home to roost; the biter is bitten; and the villain suffers from the recoil of his own weapon. This appears also to be the sense of Pro_26:28. Though a lie has no legs, it has wings, and may fly far and wide, but it “hates its own master” (according to one rendering), and flies back to perch on his shoulder and betray him to his ruin.—J.
    HOMILIES BY W. CLARKSON
    Pro_26:1, Pro_26:6, Pro_26:9
    Honouring the unworthy
    There are different ways in which we may honour men, whether the wise or the unwise. We may
    (1) put them in positions of rank and dignity, in which men bow (or fall) before them (Pro_25:26); or
    (2) entrust to them offices of importance and responsibility (Pro_26:6); or
    (3) allow them to undertake the work of public instruction (Pro_26:7, Pro_26:9). It is only the wise and good that we should honour in these ways. Unfortunately, in the confusion and perversity which sin has wrought in the world, it often happens that it is not the wise man but the fool who is chosen for the post or the task. How foolish it is to honour the unworthy is seen if we consider—
    I. ITS PAINFUL INCONGRUITY. “As snow in summer, and as rain in harvest, so honour is not seemly for a fool.” To hear a fool attempting lamely to discourse wisdom is suggestive of the motion of a man whose “legs are not equal.” For the post of honour to be occupied by one who has disgraced himself by guilty foolishness, or who has neglected his opportunities, and is empty-minded and incapable, this is something which is manifestly unfitting; it offends our sense of the appropriate and the becoming. Shamelessness and honour, stupidity and responsibility, have no sort of agreement; they are miserably and painfully ill-mated.
    II. ITS POSITIVE REVERSAL OF THE TRUE ORDER OF THINGS. The fool ought to be positively dishonoured. He need not be actually despised. There is too much of capacity, of indefinitely great possibility in every human spirit to make it right for us to despise our brethren. We are to “honour all men” because they are men, because they are, with us, the offspring of God, and may be his children in the highest and deepest sense (1Pe_2:17). Yet is it our clear duty to see that folly is dishonored, that it is made to take the lowest place, that the man who does shameful things is put to shame before his fellows. Let those who dishonour God, disregard their fellows, and disgrace themselves, feel the edge of holy indignation; they should be smitten in faithfulness that they may be healed in mercy.
    III. ITS INJURIOUSNESS. To honour the fool by giving him rank, or responsibility, or the opportunity of speech, is:
28. To injure him. For it is to make him “think himself to be something [or, ’somebody’] when he is nothing [or, ’nobody’].” It is to fasten him in his present position of unworthiness, and thus to do him the most serious harm we can inflict upon him. The flatterer of the fool is his deadliest enemy.
29. To injure the community. It is “to drink damage,” to bind a stone in a sling that is most likely to hit and hurt our neighbour, to smart with a wound from some sharp thorn. The foolish, the guilty, the wrong in heart and mind, do serious harm when they hold the reins of office or sit in the seat of honour. Their very elevation is itself an encouragement to folly and vice, and a discouragement to wisdom and virtue. They administer injustice instead of justice. They let all things down instead of raising them up. They advance those who are like-minded with themselves, and neglect those who deserve honour and promotion. Speaking from “the chair,” they make falsity and foolishness to appear to be truth and wisdom, and so they mislead the minds and darken the lives and betray the souls of men.—C.
    Pro_26:2, Pro_26:3
    What to fear
    Fear enters largely into human experience. It is an emotion which is sometimes stamped upon the countenance so that it is legible to all who look upon it. Under its baleful shadow some men have spent a large part of their life. We may well ask what to fear and how to be delivered from its evil There are some—
    I. THINGS THAT HAVE BEEN, BUT NEED NOT HAVE BEEN, FEARED.
30. Men and women have dreaded “the evil eye” of their fellow men. They have been alarmed by evil omens, by signs and portents that have boded misfortune or calamity, by presentiments of approaching death, etc. All these things have been purely imaginary, and they have added largely and lamentably to the burdens and sorrows of existence. It is painful to think how many thousands, how many millions of mankind have had their hearts troubled and their lives darkened, or even blighted, by fears that have been wholly needless—fears of some evil which has never been more or nearer to them in fact than the shadow of the bird’s wing as it circles in the air or flies away into the forest.
31. Of these imaginary evils that which is conspicuous among others is the curse of the wicked—”the curse that is causeless.” The bitter imprecation of the heart that is full of unholy hatred may make the spirit quiver at the moment, but its effect should be momentary. Let reason do its rightful work and the anxiety will disappear. What possible harm can come of the bad man’s curse? He has no power to bring about its fulfilment. Not in his hand are the laws of nature, the issues of events, the future of the holy. Let the feeling of apprehension pass away with a reflection that all these things are in the hand of the Supreme. Let it be as the wing of the flitting bird, out of sight in a moment. Let it be “as the idle wind which we regard not.”
    II. THINGS THAT MUST SOMETIMES BE BRAVED. Although we may entirely disregard the malediction of the guilty and the godless, we are obliged to attach some importance to their active opposition. When implication passes into determined hostility, we have then to lay our account with it. We have then to consider what we must do to meet it. But if we are obviously and consciously in the right, we can afford to brave and breast it. We are not alone. God is with us. Almighty power, irresistible wisdom, Divine sympathy, are with us; we may go on our way, doing our duty and bearing our testimony, fearless of our foes and of all their machinations. There is, however—
    III. ONE THING FROM WHICH IT IS NATURAL TO SHRINK; the enmity of a bureau begirt. We may make light of the weapons of our adversaries; we may be fearless of their designs and their doings; but from the feeling of hatred in their hearts we do welt to shrink. It is far from being nothing that human hearts are actually hating us, malevolently wishing us evil, prepared to rejoice in our sorrow, in our downfall. We should not surely be entirely unaffected by the thought. It is a consideration that should move us to pity and to prayer. We should have a sorrowful feeling that ends in prayer that God would turn their heart, that leads also to the first available opportunity of winning them to a bettor mind. And there are those who should cherish—
    IV. ONE SALUTARY FEAR. (Pro_26:3.) Those who are wrong in heart and life may dread the coming down upon them of that rod of correction which is found to be the only weapon that will avail.—C.
    Pro_26:4, Pro_26:5
    The two ways of meeting folly
    They are these—
    I. THE CAREFUL AVOIDANCE OF REPEATING IT. (Pro_26:4.) Only too often men allow the foolish to draw them into a repetition of their folly, so that one fool makes another. Folly is contagious, and we are all in some danger of catching it. This is the case with us when:
32. We let the word of anger provoke us to a responsive bitterness; then we are “overcome of evil” instead of “overcoming evil with good” (Rom_12:21).
33. We allow one exaggeration to lead us into another. When two men are in conversation, one is often tempted to lead the other into statements that exceed the truth; and exaggeration is only another name for falsehood.
34. We accept a foolish challenge. The young, more particularly, are fond of exciting one another to deeds of folly, and it often requires courage, steadfastness, even nobility of spirit, to refuse to follow the leading of unwisdom.
35. We indulge in idle gossip; letting the first statement about our neighbour, which is unfounded and slanderous, conduct us to idle and mischievous talk in the same foolish strain.
36. We permit ourselves to follow the lead of the man whose thoughts and words are in the direction of a doubtful, or a dishonourable, or a defiling region. In all these cases it behoves us “not to answer a fool according to his folly,” to be silent altogether; or else to break away into another and worthier strain; or even to “take up our parable” against that which has been said in our hearing. But here we reach the other method, viz.—
    If. THE WISE CONDEMNATION OF IT. Folly is sometimes to be rebuked (Pro_26:5). Silence on our part would be mistaken and abused; it would be regarded as acquiescence or as incapacity to meet what has been said, and folly would go on its way, its empty head held higher than before. We must use discretion here; must understand “when only silence suiteth best,” and also when silence would be a mistake and even a sin. The times to answer a fool according to his folly, i.e. in the way which is demanded by his folly, are surely these:
37. When ignorance needs to be exposed.
38. When pretentiousness and presumptuousness want to be put down.
39. When irreverence or actual profanity requires to be rebuked and silenced.
40. When vice or cruelty deserves to be smitten and abashed. Then let the true and brave man speak; let the name and the honour of his holy Saviour, let the cause of truth and righteousness, let the interests of the young and the poor and the weak unloose his tongue, and let him pour forth his indignation. In so doing he will be following in the footsteps of the Lord of truth and love, and of the noblest and worthiest of his followers.—C.
    Pro_26:13
    (See homily on Pro_22:13.)—C.
    Pro_26:18, Pro_26:19
    The condemnation of sin
    We have here, in a few strong sentences, a most forcible presentation of the evil and the guiltiness of wrong doing. We see—
    I. ITS UGLIEST FEATURE—DECEPTION. “The man that deceiveth his neighbour” is not here simply the man who overreaches his customer or who introduces a low cunning into his business; he is rather the man who deliberately misleads his acquaintance, his “friend,” and induces him to do that which is unwise and unworthy. He is the man who knows better himself, but who indoctrinates the inexperienced and the unwary with the principles, or rather the vain imaginations, of folly. He stoops so low that he does not hesitate:
41. To recommend forbidden pleasure as an object worthy of pursuit, though he knows well (or ought to know, if he can learn from experience) that guilty gratification is the very costliest thing that any man can buy.
42. To persuade men that an unprincipled life is a profitable life, as if “a man’s life consisted in the abundance of the things which he possessed;” as if a life without integrity were not the most utter add miserable failure.
43. To recommend selfishness and indulgence as a condition of liberty, when in fact it is the beginning and is sure to end in the most humiliating bondage.
44. To represent the service of God and of man as a drudgery and a dreariness, when in truth it is the height of human nobility and the very essence of enjoyment.
45. To prevail upon the young to snatch at honour arid success instead of honestly labouring and patiently waiting for it. There is no more painful and repulsive thing under heaven than the sight of experience and maturity breathing its fallacies, its sophisms, its delusions, into the ear of inexperience and innocency.
    II. ITS BITTER FRUIT. What do these delusions bring forth? The deceiver is a man who “scatters firebrands, arrows, and death.” The ultimate consequences of the “deceitfulness of sin” are sad indeed; they are:
46. Impoverishment in circumstance.
47. The loss of the love and the honour of the wise and good.
48. Remorse of soul and, frequently, if not usually, the departure of self-respect.
49. Hopelessness and death.
50. The extension of the evil which has been imbibed to those around; becoming a source of poisonous error, a fountain of evil and wrong and misery.
    III. ITS PRACTICAL INSANITY. The fool who does wantonly scatter the seeds of deadly delusions in the minds of men is “as a madman.” There is no small measure of insanity in sin. Sin is a spiritual disease; it is our spiritual nature in a state of complete derangement, our mind filled with false ideas, our heart affected with delusive hopes and fears. There is no soundness, no wholeness or health about us, so far as we are under the dominion of sin. We do things which we could not possibly have done if only reason and rectitude held sway within us.
    IV. ITS POOR AND PITIFUL APOLOGY. “He saith, Am not I in sport?” When a man deludes and betrays, when he wrongs and ruins a human soul, and then makes a joke of it, he only adds meanness to his transgression. Who, outside the bottomless pit, can see any fun in a blighted life, in a wounded and bleeding spirit, in a soiled and stained soul, in the ruin of reputation, in the blasting of a noble hope, in the shadow of spiritual death? Human life and character and destiny are infinitely serious things; they are not to be the butt of fools.—C.
    Pro_26:22
    (See homily on Pro_17:9.)—C.
    Pro_26:23-28
    On guard
    Unfortunately, we have to treat men as we find them, not as we wish that they were and as their Creator meant them to be. We are compelled to learn caution as we pass on our way.
    I. OUR FIRST DUTY AND ITS NATURAL REWARD. Our first duty, natural to the young and the unsophisticated, is to be frank, open-minded, sincere, trustful; to say all that is in our heart, and to expect others to do the same; to believe that men mean what they say and say what they mean. And the reward of this simplicity and truthfulness on our part is an ingenuous, an unsuspicious spirit, a spirit as far removed as possible from that of cunning, of artifice, of worldliness.
    II. THE CORRECTION OF EXPERIENCE. All too soon we discover that we cannot act on this theory without being wounded and hurt. We find that what looks like pure silver may be nothing better than “earthenware of the coarsest kind lacquered over with silver dross.” Behind the lips that burn and breathe affection for us and interest in us is a wicked heart in which are “seven abominations,” in which dwells every evil imagination. We find that those who affect to be our friends when they stand in our presence are in fact our bitterest and most active enemies. We discover that our words, spoken in good faith and purity of heart, are misrepresented, and are made a sword to smite us. Experience compels caution, reticence, sometimes absolute silence.
    III. THE TWO MAIN EVILS AGAINST WHICH TO GUARD. These are:
51. Fair speaking which is false. The false words that are ostensibly spoken in our interest, by one that means us harm; words which would lead to trust and expectation when we should be alive with solicitude and alert to avoid the danger which impends. By these our treasure, our position, our friendship, our reputation, our happiness, may he seriously endangered.
52. Flattery. The invention and utterance of that which is not felt at all, or the careless and perhaps well-meant exaggeration of a feeling which is entertained in, the heart. Few things are more potent for harm than flattery.
    (1) It is readily received.
    (2) It is carefully treasured; men’s self-love prompts them to accept and to retain that which, if it were of an opposite character, they would reject.
    (3) It is harmful in three different directions:
    (a) It gives a wrong impression of our estate, and may lead to financial “ruin” (Pro_26:28).
    (b) It encourages an over-estimate of our capacity, and may lead to our undertaking that for which we are incompetent, and thus to an humiliating and distressing failure.
    (c) It engenders a false idea of our persona! worth, and may lead to spiritual infatuation, and thus to the ruin of ourselves.
    IV. THE DUTY AND THE WISDOM OF WARINESS. As these things are so, as human society does hold a large number of dissemblers (Pro_26:24), as it is possible that the next acquaintance we make may be an illustration of this sad fact, it follows that absolute trustfulness is a serious mistake. We must be on our guard. We must not open our hearts too freely. We must know men before we trust them. We must cultivate the art of penetration, of reading character. To be able to distinguish between the true and the false in this great sphere is a very large part of wisdom. Next to knowing God, and to acquainting ourselves with our own hearts, is the duty of studying men and discerning between the lacquered potsherd and the pure silver.
    V. THE DOOM OF DECEIT. To be rigorously exposed, to be unsparingly denounced, to be utterly ashamed (Pro_26:26, Pro_26:27).—C.

Proverbs 26:13
I. There is a lion in the way? In what way? I answer, In the way of life, of every life. Life, if it is to be a true life, is not an easy thing. The men who live for nobler objects than those of shameful selfishness, like St. Paul, will have to fight with wild beasts at Ephesus or elsewhere. Every step of the road requires effort, courage, resolution, watchfulness; it needs the girded loins and the burning lamp; it needs the swift foot, and the sharp sword, and the stout heart, and the strong arm; it needs faith, and prayer, and the battle, and the cross; it needs the will to toil on though the feet bleed, and to fight on though the heart faint, to do all this unto death. That is the way, dim, thorny, and lion-haunted; and all the best and noblest of the earth have trodden it.
II. “There is a lion in the way.” Yes, and not one, but many lions: (1) the lion of the world’s opposition and hatred; (2) the lion of our own fleshly nature, of our own physical and mental passions; (3) our “adversary the devil.”
III. These lions—the world, the flesh, and the devil—for all their seeming strength and ferocity and the passion in their throats, prove but cowardly beasts after all; and though Timorous and Mistrust may not find it out, they are but chained lions, and we stand beyond their spring But the slothful man not only says, “There is a lion in the way,” but adds, “I shall be slain in the streets,” and then in a reproachful and injured tone, “You well know that many have been so slain.” Yes, it is quite true; they have been so slain: but to them, as to their Lord, through death and after death, if not in life, have come the glory and the victory.
F. W. Farrar, Christian World Pulpit, vol. xxiii., p. 17.
References: Pro_26:20.—Clergyman’s Magazine, vol. ii., p. 41. Pro_27:1.—Spurgeon, Sermons, vol. ii., No. 94; W. Arnot, Laws from Heaven, 2nd series, p. 333; New Manual of Sunday-school Addresses, p. 8; F. E. Paget, Helps and Hindrances to the Christian Life, vol. ii., p. 231. Pro_27:4.—Preacher’s Monthly, vol. ii., p. 468; G. Brooks, Outlines of Sermons, p. 289; New Manual of Sunday-school Addresses, p. 37. Pro_27:7.—Spurgeon, Sermons, vol. xxi., No. 1227. Pro_27:10.—Ibid., My Sermon Notes: Genesis to Proverbs, p. 192. Pro_27:15.—S. Cox, Expositor, 2nd series, vol. vi., p. 250.

Proverbs 26:1
Glory and power. A fool in a high office will endanger himself and the public; (Calmet) while the virtuous, seeing that merit is not regarded, will not push themselves forward. (Æschines.)

Proverbs 26:2
As a bird, &c. The meaning is, that a curse uttered without cause shall do no harm to the person that is cursed, but will return upon him that curseth; as whithersoever a bird flies, it returns to its own nest. (Challoner) — Come. Chaldean, “shall not come in vain,” if it be just, like that of Noe, Josue, &c. Hebrew, “shall not come” (Calmet) to the person against whom it is uttered, though God will not hold the curser guiltless, as the Vulgate intimates. (Haydock) Curses, anathemas, &c., vented without reason, do not injure any but those who denounce them. Yet out of respect for ecclesiastical authority, those who are under censures, must abstain from their functions till they be absolved. (Calmet)

Proverbs 26:3
Snaffle. “Bit,” or muzzle, (camus) to prevent the animal from biting. (Haydock) — Septuagint, Arabic, &c., “a goad for an ass.” But metheg denotes a bridle. (Montanus; Haydock) asses being there very large, and commonly used for riding, chap. 13:13 (Calmet)

Proverbs 26:4
Answer not a fool, &c. Viz., so as to imitate him; but only so as to reprove his folly. (Challoner) — If thou answer at all, (ver. 5.) do it to the purpose, and to prevent others from taking scandal, (Calmet) as well as to humble the wicked, for his good. (Haydock)

Proverbs 26:6
Iniquity. He is exposed to shame, (Septuagint) and must condemn his own folly. (Calmet)

Proverbs 26:7
Fair. Hebrew, “unequal legs,” or “lifted up,” so, &c. (Haydock)

Proverbs 26:8
Mercury. The god of travellers, who were wont to throw a stone at the foot of his statue, as the Indians (Vincent. Bellor. xxiv.) and Arabs did. Mahomet would not disturb this superstitious custom. The Rabbins style these statues Mercolis. But Septuagint, &c., give another sense, “as he that bindeth a stone (Calmet) in the boss of a ring, Greek: sphendone, (Menochius) or in a sling,” can do no good, but only endanger himself or others, “so,” &c. Yet margema is never used elsewhere for a sling, and it means undoubtedly “a heap of stones,” (Calmet) as Montanus substitutes instead of “the sling,” in Pagnin. “As a small piece of precious stone in a heap of stones is lost, so,” &c. (Pole. Syn. Parkhurst in rogom.) (Haydock) — Honour, or an office, in which he may do harm. (Calmet)

Proverbs 26:9
If. Hebrew, “as a thorn goeth up into the,” &c. (Protestants) (Haydock) — If he attempt to handle or to extract one, he will wound himself the more, as the fool would render truth and wisdom contemptible. (Calmet) — Parable. Septuagint, “but slavery in the hands of fools” groweth up. (Haydock)

Proverbs 26:10
Anger, and prevent lawsuits. Hebrew is variously read and translated. (Calmet) — Protestants, “the great God, that formed all things, both rewardeth the fool and rewardeth the transgressors.” Marginal note, “a great man giveth all, and he hireth the fool,” &c. Septuagint, “all the flesh of fools is exposed to many storms, for their excess is punished.” (Haydock)

Proverbs 26:11
Dog. This is the only animal which is known to do so. St. Peter uses this comparison to deter any from renouncing the faith; as the Fathers do, to shew the misery attending a relapse. Septuagint here add, “there is a confusion,” &c., taken from Sir_4:25 (Calmet)

Proverbs 26:12
Fool. The ignorant may be convinced that he wants instruction. (Calmet) — But “none are worse than the half-learned.” (Quintil. i. Joh_5:21)

Proverbs 26:14
Bed, which he will scarcely leave, though avarice push him forward. (St. Augustine, ser. xxii. or clxiv.)

Proverbs 26:16
Seven, or many wise men, who used to speak in a sententious manner. (Calmet) — So seven is used, ver. 25.

Proverbs 26:17
Anger. Hebrew, “passeth by, and meddleth with a quarrel not ot him” pertaining. (Haydock) — Such expose themselves foolishly to danger. Great discretion is requisite to reconcile those at variance.

Proverbs 26:19
Jest. He will not escape, no more than the person who had committed murder involuntarily, if he were not in a city of refuge, Num_35:22

Proverbs 26:20
Faileth. Hebrew, Symmachus, Calmet, “aboundeth, the fire is bright, or flourisheth” (Septuagint) (Haydock)

Proverbs 26:23
Dross. Hence the proud will be detested, and appear contemptible.

Proverbs 26:24
Lips. He will speak of what he hates much.

Proverbs 26:26
Deceitfully. Hebrew, “in desolation.” He will cringe, but when he finds an opportunity, he will discover his evil designs. (Calmet)

Proverbs 26:27
Him. “Bad advice is worst to him who gives it.” (Varro. Rust. 3:22)

Proverbs 26:2
Pro_27:8

Proverbs 26:3
Pro_10:13; Pro_19:29

Proverbs 26:5
(1797) Verses 4-5- It takes wisdom to know whether to answer a fool, to quiet him or to ignore him if his intention is too merely entice a circular argument.

Proverbs 26:6
Proverbs 10; Proverbs 26

Proverbs 26:11
2Pe_2:22

Proverbs 26:12
(1798) Pride will stop one from seeking wise counsel and give false self-assurance, Rev_3:17.

Proverbs 26:14
Pro_6:9; Pro_20:13

Proverbs 26:15
(1799) Lazy people lack any ambition whatsoever.

Proverbs 26:16
Pro_26:12

Proverbs 26:17
(1800) It is gossip to get involved and give opinion in matters that don’t pertain to you. Pro_3:30

Proverbs 26:21
Pro_14:17

Proverbs 26:22
(1801) Verses 20-22, 24-26 (Pro_16:28; Pro_17:9; Pro_18:8; Pro_20:19)

Proverbs 26:27
(1802) In the end one will reap what he sows.

Proverbs 26:1

Honor Is Not Fitting For a Fool

The fool, of whom Pro_26:1-12 speak, is not someone who is spiritually disturbed, but a rebellious person who denies God and has no interest in becoming wise. He is blind to his folly and does not seek deliverance from it. The fear of the LORD does not interest him at all.

To “a fool” does not fit “honor”, just as “snow in summer and rain in harvest time” do not fit together. They simply do not belong together. A fool should not find recognition, should not be clothed with authority, should not be given a position of influence. If he were given honor, it would not change him, for he is and remains a fool in his thinking, speaking and acting.

Not only does it violate the laws of nature, like snow in summer is not fitting, but it also harms what serves for food, like rain in harvest. One of the evils Solomon saw was “the fool” being “placed on great heights” (Ecc_10:6 ).

Proverbs 26:2

A Curse Without Cause Does Not Alight

The flitting of “a sparrow” and the flying of “a swallow” is unpredictable and happens without any destination. Nor are they catchable. It is useless to try to do so. So it is with a curse that a fool utters for no reason. It has no effect.

Only fools utter such curses. The foolish Saul uttered a curse that did not alight (1Sa_14:28 1Sa_14:45 ). The foolish Goliath “cursed David by his gods” (1Sa_17:43-44 ) and then was made a head shorter. Simei cursed David and was punished for it (2Sa_16:5-14 ; 1Kg_2:8 ). The curses pronounced on Jeremiah by his enemies also dissolved into nothingness (Jer_15:10 ).

It is fitting for the Old Testament believer to ask God for the wicked who harms him: “He also loved cursing, so it came to him” (Psa_109:17 ). When we, New Testament believers, have to deal with people who curse us, who wish evil upon us, we may respond in the way that the Lord Jesus tells us: “But I say to you who hear, love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you” (Luk_6:28 ).

Proverbs 26:3

A Fool Is Like a Mule Without Understanding

“Fools” are as difficult to urge and control as “the horse” and “the donkey”. Neither fools, nor these animals, respond to words. The animals must be driven by “a whip” and “a bridle” (cf. Jas_3:3 Jas_3:7-8 ; Psa_32:8-9 ). The fool must be called to order by the rod because he cannot be appealed to his reason. He must not be given authority, but authority must be exercised over him. The comparison with the animals mentioned makes it clear that the fool has lost his human dignity and must be treated in the same way.

We can apply this spiritually to “empty talkers and deceivers” (Tit_1:10 ), whom we can see as fools. Strict action must be taken against them: he “must be silenced” (Tit_1:11 ). We can consider that strict action against them as the use of the rod.

Proverbs 26:4-5

When Should We Answer or Not Answer a Fool

After an instruction in Pro_26:3 on how to deal with the fool, an instruction on how to speak to the fool follows in Pro_26:4-5 . The two verses are very similar and at first glance seem to contradict each other. But what appears to be a contradiction turns out to be perfection on closer inspection. It comes down to close reading.

In Pro_26:4 the instruction is “noy to answer a fool according to his folly”. The second line of verse explains why that should not be done. The issue here is the consequence for him who would answer. If you answer him, you will be like him. If you answer him, you become a fool yourself. This happens when you descend in your answer to his level of thinking. Therefore, you should not do that. Do not lower yourself to the level of the fool by answering his foolish question and arguing with him as if he were a wise man.

We can apply this instruction to what Paul preaches to Timothy: “But refuse foolish and ignorant speculations, knowing that they produce quarrels” (2Ti_2:23 ). We are not to respond to foolish and incongruous contentious questions, or else we will cooperate in producing quarrels.

In Pro_26:5 , the instruction is to answer “a fool as his folly [deserves]”. The second line of verse explains why this should be done. The issue here is the consequence for the fool. He who punishes a fool discourages him from thinking highly of himself.

The purpose of putting these two verses together is to show that human problems are often complicated and cannot always be solved by appealing to a single rule. It depends on the situation. In one case, one should not lower oneself to the level of a fool, for then one joins the circle of fools. In the other case, one should, for then the fool is put in his place.

Paul, of necessity, spoke once as an unwise, that is, as a fool. That was to correct the Corinthians, who were wise in their own eyes (2Co_11:16-17 2Co_12:11 ). The prophet Micah did both the one and the other toward Ahab (1Kg_22:15 1Kg_22:17 ). If there is grace in our heart and also the will to take nothing away from God’s Word, the Holy Spirit will let us know how to answer everyone (Col_4:6 ).

A preacher once answered a fool according to his folly. When he was asked a foolish, unanswerable question, he replied: ‘You can find the answer in the second chapter of the letter of Jude’.

Another comment that may help understand these two verses is found in the Jewish Talmud. The Talmud contains the commentaries of the main rabbis and other scholars on the Tenach, that is the Old Testament. It states that Pro_26:4 presumably refers to foolish commentaries that one should ignore and Pro_26:5 refers to a misrepresentation that one should correct.

Proverbs 26:6-7

To Cut Off Feet – Lamed Legs

He who uses a fool as a messenger causes himself great trouble (Pro_26:6 ; cf. Pro_25:13 ). In the first place, it is equivalent to cutting off his own feet. Sending a messenger is like having another pair of feet. The feet of the messenger are the feet of the sender. Nothing comes of the message with which the fool is sent on a mission. He does not arrive at the address or he delivers the wrong message.

The consequences are that the sender has to deal with the violence of the addressee. The addressee has not received the message he was waiting for or he has received it mutilated, causing him to draw wrong conclusions. That damages existing good relationships. The lesson is that it is better not to send a message than to use a fool.

We can apply this to religious organizations that use unbelievers to spread the message of the gospel through them. Those organizations see themselves as a business to be run by skilled ‘businessmen’ who are good at selling a message, in this case the gospel. The annual spectacle called The Passion, a God-dishonoring display of the suffering and crucifixion of Christ, is a case in point. DC’s (Dutch Celebrities) are hired to sell the ‘product’ as successfully as possible. The effect is that nothing is left of the gospel and it damages the testimony of the biblical gospel.

Pro_26:7 complements Pro_26:6 . A paralytic has legs, but they are useless to him because he cannot use them. He cannot move a step with them. Thus, a fool can utter a proverb, but he does not know what it means. The proverb hangs there as limp as the legs of a cripple; it is without power in his mouth. Such is the case with all those wicked fools – people who don’t want to know anything about the fear of the LORD – hired to play in The Passion. They parrot the Bible, but they don’t know what they are saying.

Proverbs 26:8-9

Dangerous and Painful

“One who binds a stone in a sling” (Pro_26:8 ) shows that he has no understanding of a sling. A stone should not be bound in a sling, but laid loose in it. If the stone is bound in a sling, you can spin the sling all you want, but the stone will not fly out. When it comes down to it, it can be life-threatening because the defensive weapon does not work by misuse. David would have been killed by Goliath if he had bound his stone in his sling. Because he had put the stone loose in the sling, he killed Goliath with it.

So someone “who gives honor to a fool” has no understanding of a fool. A fool cannot handle responsibility. He does not know what he is doing. He who gives a fool a position of responsibility will suffer the consequences to his own detriment.

A drunkard is unable to think soberly (Pro_26:9 ). Nor can he go a steady course. He utters gibberish and staggers down the street. In his drunken state, he randomly grabs a thorn bush, causing the thorn to penetrate his hand. Because he is drunk, he does not notice it. The thorn is a symbol of sin; after the Fall, thorns came (Gen_3:18 ). The hand is a symbol of working, of doing something. Thus, sin clings to everything he does, even though he doesn’t notice it.

This picture applies to fools who take “a proverb” in his “mouth”. As a drunkard is without feeling for the thorn in his hand, so are fools without understanding for the proverb they take into their mouth. They are darkened in their understanding, but they think they can say wise words. A fool can read or speak a proverb, but is mentally and spiritually incapable of understanding it. He will misuse and misapply it.

People who do not have a living relationship with God through faith in the Lord Jesus can quote sayings from God’s Word, but sin clings to what they say. This is especially true of liberal theologians who read texts from God’s Word and then add their own sinful explanation to them.

Proverbs 26:10

What a Fool Does, Causes Wounds

This verse is difficult to translate because the different Hebrew words have very different meanings. The most likely translation is the one given here, which is also in a similar wording in a footnote in the Darby Translation: “As an archer that wounds all, so is he that hires the fool and hires passers-by.” The general meaning is that undisciplined mercenaries have the same effect as the random shooting of an archer.

Hiring “a fool” or “those who pass by” shows the folly of the one who does so. One who hires such people is compared to an archer who shoots arrows at random, which can hit and injure anyone. “A fool” is just as unreliable an employee as a random “passerby” whose laziness you also do not know. Anyone who hires, i.e. employs, a fool or a passerby, thereby gives them the opportunity to cause great harm.

Proverbs 26:11

A Fool Who Repeats His Folly

“A dog” that “returns to his vomit” to eat again what it once regurgitated is quite a disgusting image. At the same time, it is a very powerful image of “a fool who repeats his folly”. A fool never learns. No matter how many negative experiences he may have and how many times he may have said he will break with his folly, he always returns to his life in sinful folly.

Peter quotes this verse in his second letter (2Pe_2:21-22 ). He uses this proverb because it truthfully portrays what happens when a person has professed the Christian faith and then returns to the world. A dog is an unclean animal that voraciously and shamelessly feeds on whatever it finds or gets (cf. Isa_56:11 ). A dog is never satisfied. When it has eaten too much, it vomits it up. If it gets hungry again, it eats its own vomit.

This image applies to people who first bid farewell to the world, but, spurred on by teachers of error, returned to it. They had found no inner satisfaction in the world and had left it. Now they return to it anyway. This shows that inwardly they have not really changed. The dog has remained a dog.

Proverbs 26:12

A Man Wise in His Own Eyes

There is someone even worse than a fool and that is a man who is wise in his own eyes. In fact, self-conceit is part of the foolishness described in this book. A snooty ignoramus is the greatest fool of all. Arrogant self-assertion and an imagined sense of superiority place a person beyond the reach of any help or correction. The prophet Isaiah says to such people, “Woe to those who are wise in their own eyes and clever in their own sight!” (Isa_5:21 ). All that remains for them is a “woe”, a judgment without end.

We are “not to think more highly” of ourselves than we “ought to think” (Rom_12:3 ; Gal_6:3 ). We are also told: “Do not be wise in your own estimation” (Rom_12:16 ).

Proverbs 26:13-16

The Lazy Fool

Pro_26:13-16 are about the sluggard (Pro_6:6-11 Pro_24:30-34 ). We see an increasing passivity. First he does not come out of his house (Pro_26:13 ). Then he doesn’t get out of his bed (Pro_26:14 ). Finally, he doesn’t even take his hand out of a dish of food (Pro_26:15 ). There is no movement at all and no movement is to be expected.

He deludes himself that circumstances do not allow him to work (Pro_26:13 ). The sluggard is work-shy, and he who is work-shy makes up the most absurd excuses for not working (Pro_22:13 ). He sees danger everywhere, on the road and in the open square. He sees everywhere the opposition of the devil, of whom the lion is a picture (1Pe_5:8 ), who prevents him from working. The real excuse, however, is not fear, but laziness.

The sluggard is as firmly attached to his bed as “a door… on its hinge” (Pro_26:14 ). It is as impossible for him to get loose from his bed as a door is from its hinge. The sluggard hinges, as it were, on his bed. Just as a door moves back and forth but does not move from its place, so the sluggard wallows from one side to the other. A door still has a function, it opens and closes, while the sluggard remains functionless.

The sluggard is even too lazy to bring the food he has taken in his hand out of the dish “to his mouth again” (Pro_26:15 ). In Proverbs 19:24 there is a similar verse, but just a little more vague. Here it is stated more strongly. Burying his hand in the dish has cost him so much energy that he is exhausted. Here the wise pokes fun at the sluggard. It is a laughable depiction of things. The purpose of the exaggeration is also to make it clear to the sluggard that he is making himself ridiculous.

We can see in this a picture of people who are too lazy to examine God’s Word. They know about it, they stick their hand in, they can quote a text – of course, one that suits them – but they don’t eat it. Studying it is too much work.

The sluggard is filled with self-conceit (Pro_26:16 ). He is very pleased with his laziness and considers his view of life better than that of those who strive to gain life wisdom and thereby become wise. In his eyes, these are stupid people. Work is for the stupid, in his opinion. Of course, he thinks his laziness is perfectly justified. He takes siesta all day and preaches that as the highest good for himself.

He believes so firmly in his own wisdom that no one can convince him of anything else. Even seven (wise) men – symbolizing a fullness of wisdom (Ezr_7:14 ; Est_1:14-15 ) – are unable to make him see the folly and antisociality of his laziness. His laziness has taken his mind away from him. He is beyond reason. The discreet answer of seven wise men does not reach him. Any admonition in his direction is blocked by his complacency.

Proverbs 26:17

The Meddler

The man referred to in this verse is not a sluggard, but someone who is busy, only with the wrong things. The meddler is one who gets involved in matters that are none of his business. Someone who unsolicited “meddles with strife not belonging to him” is asking for trouble. It is as dangerous and foolish as taking “a dog by the ears” because the dog will bite you. It is not your dog, but a wild dog. You yourself will be harmed by your meddling and then you can only blame yourself.

We find an example of this in the life of King Josiah, who meddled in a battle between the king of Egypt and his enemy. It cost him his life (2Ch_35:20-24 ). Peter still points out the great difference between suffering as a Christian and suffering because of meddling (1Pe_4:15-16 ).

Shouldn’t we be peacemakers then? Isn’t that what we are called to be (Mat_5:9 )? Certainly, we should be. Being peacemakers is an attitude of keeping peace with all people. It does not mean that a peacemaker will involve himself in a quarrel in which he is not involved. He will not imagine that he has to get involved in it without being asked for mediation or an instruction from the Lord to do so. We are not called to meddle in every disagreement. Nor did the Lord meddle in an argument about an inheritance (Luk_12:14 )..

Proverbs 26:18-19

To Fool Is Just Joking

The meddler of Pro_26:17 has become in Pro_26:18 “a madman” or ‘one presenting himself as insane’. He throws with materials that cause death and destruction. To such a person is compared “the man who deceives his neighbor, and says, Was I not joking?” (Pro_26:19 ). This kind of person is very intent on deceiving a neighbor, for whatever reason. When he falls through, he tries to downplay his deception by saying it was a joke. You shouldn’t make a big deal out of it. If you do, then you are the bad guy and not him.

Someone who is like that in life is a loose projectile, a dangerous madman. The wise man describes the deceiver who dismisses his deception as a joke as irresponsible and dangerous. While he is out to hurt people, when he is caught he states that it was something funny, which he now expects people to laugh at. At the same time, by doing so, he wants to escape punishment. Thus a lot of people go through life while making jokes.

Proverbs 26:20-22

Whispers and Contention

The comparison in Pro_26:20 is that “wood” feeds fire and a “whisperer” feeds contention. To keep a fire burning fuel is needed. If there is no fuel, the fire goes out. The fire goes out when there is no more wood, and contention ceases when there is no whisperer. Contention is like fire. It kindles others and destroys relationships.

The whisperer is the kindler. He works in a cunning way; with his gossip he influences others negatively. Whispering or gossip is fuel for strife. The whisperer must be eliminated. This can be done by silencing him. It can also be done by not listening to him. Then the contention quiets down and ceases.

The whisperer of Pro_26:20 is in Pro_26:21 “the contentious man”. He has a nose for “strife” and knows how to “kindle” it. He provides the fuel for it and throws oil on the fire when there are tensions somewhere. There is already a fire and he adds the necessary fuel to it.

He is the very opposite of a peacemaker, for he causes strife. And when the strife threatens to go out, he stirs up the fire once more. To do this, he says a few ugly or insinuating words about someone, which causes the contending parties to wage war against each other again in all their fervor. Let us be careful not to cause a contention, and when a quarrel is settled, not to say things that cause the contention to flare up again.

Why do whisperers and contentious people so often get the opportunity to do their destructive work? Because gossip is so attractive to the sinful flesh (Pro_26:22 ; Pro_18:8 ). “The words of a whisperer” are compared to dainty morsels. They are eagerly and thoroughly feasted upon by those who hear them.

If we do not reject the words of a whisperer, they will settle inside us and negatively affect our feelings. It is present there like a smoldering fire and will do its consuming work if we do not judge ourselves when we have listened to those words and have not rejected them.

Proverbs 26:23-28

Hypocrisy

Someone can deliver a speech with “burning lips”, that is, a speech that burns with love, while his words camouflage the evil plans of his “wicked heart” (Pro_26:23 ). In a burning speech, such a person says things that are pleasant, but they only cover his bad character and his evil motives of forging evil.

The wise man compares such hypocritical speech to “an earthen vessel overlaid with silver dross”. Overlaying an earthen vessel with what looks like silver makes the earthen vessel appear magnificent, completely different from the clay it actually is. Even the silver is fake, for it is dross, or silver waste (cf.
Luk_11:39 ; Mat_23:27 ).

Pro_26:24 says in different terms what has already been said in Pro_26:23 . This is done so that there can be no misunderstanding of how deceptive a beautiful appearance can be as a covering for a depraved inner being. In the evil heart of Pro_26:23 is “hatred”. “He who hates” may say beautiful and kind things, but he “disguises [it] with his lips”. To disguise is to be hypocritical, it is pretending to be someone else than one is. This deceit is laid up in the heart, indicating that it is taken everywhere.

The way Joab approached and then killed Amasa illustrates this verse (2Sa_20:9-10 ). It is a warning not to be deceived by what we see or hear. In a God-hostile world, the Christian must not go his way in gullibility, but with prudence (Mat_10:16 ). Nehemiah was not gullible when his enemies wanted to trap him (Neh_6:1-4 ).

Pro_26:25 connects directly to Pro_26:24 . Solomon warns his son not to believe a hypocrite even though “he speaks graciously”. For behind his kind voice and nice words is a heart in which are “seven abominations”. It will require great discernment and wisdom to discern whether a person can be believed or not. This verse may have in mind a person who has already proven to be untrustworthy, but who is now using words to hide his evil plans and to turn them into deeds.

“Seven abominations” indicates that this person is completely, thoroughly, depraved. Every kind of destruction and violence is present in him. The hater conceives these abominations in his heart, he deliberates abominable and hideous deeds that are now plans and that are directed against him to whom he speaks in a friendly voice. His heart is a storehouse of abominations. Satan is the prototype of such a person, but there are also those who are much like him in this.

To discover seven abominations behind a friendly voice requires dependence on the Lord. If we hear something from someone we do not know or from someone who is known to be untrustworthy, we must ask the Lord to make the true intentions clear. In any case, those become clear when that “friendly voice” says things contrary to the Word of God, as we see in the conversation between satan and Eve.

Even though “hatred” goes unnoticed for a time because it “covers itself with guile”, there irrevocably comes a time when this evil is revealed (Pro_26:26 ). The place where that happens is “the assembly”. “The assembly” is any gathering of people called together for a specific purpose. In this case, we might think of a trial.

It can also be applied to the church of God, in which God makes known that evil is present. Ultimately, all evil will be revealed before the judgment seat of Christ (2Co_5:10 ). For “there is nothing covered up that will not be revealed, and hidden that will not be known” (Luk_12:2 ).

Those who seek to plunge another into misfortune will often find that they themselves are plunged into the misfortune they had plotted for that other person (Pro_26:27 ; Psa_7:15-16 Psa_9:16 Psa_10:2 ). Digging a pit and rolling a stone require effort. It is about someone who makes a great effort to plunge another into misfortune. But “whoever digs a pit may fall into it” (Ecc_10:8 ). And he who rolls a stone to bring it down on another will himself fall under it if the stone suddenly rolls back. It is the law of sowing and reaping, “for whatever a man sows, this he will also reap” (Gal_6:7 ).

Abimelech, who killed seventy men on one stone, was himself killed by a piece of a millstone thrown on his head by a woman (Jdg_9:5 Jdg_9:18 Jdg_9:53 ). A person is measured by the measure of iniquity by which he himself has measured, so that God’s justice is executed upon him (cf. Jdg_1:6-7 ). Other histories illustrating this verse are found in what happened to Haman who had a gallows erected for Mordecai and what happened to Daniel’s accusers who had him thrown into the lion’s den (Est_7:10 ; Dan_6:24-28 ).

The reason a person hurts others with his “lying tongue”, that is, with his lies, is because he hates them (Pro_26:28 ). He is driven by hatred. His lying tongue is in “a flattering mouth”, that is, he speaks flattering words. This is most evident in the way satan approaches Eve. This is how satan continues to work through his countless instruments, people who have him as their father. He is the father of lies that bring ruin. His nature is present in his followers and expressed in them. In politics we regularly see and hear samples of this.

All these proverbs about hypocrisy powerfully teach how much the God of truth hates every attempt to deceive. They warn us against becoming accustomed to the slightest deviations from the truth and any lack of sincerity in our speech. Deviations from the truth and lack of sincerity are totally incompatible with the Christian confession.

Proverbs 26:1
MAIN HOMILETICS OF Pro_26:1
A GIFT WRONGLY BESTOWED
I. To honour some men is both seemly and right. The snow and the rain come from heaven by Divine command, and are indispensable to the beauty and fruitfulness of the earth. So to accord honour where it is due is a Divine command (Rom_13:7), and is indispensable to our social well-being.
II. But honour accorded to a fool (i.e., a bad man) is incongruous and hurtful. Snow in summer is an exception to the rules of nature. It would indeed be a surprise to our reapers when they were about to gather in the grain, to find the fields white with snow, and such an event would be most mischievous in its effects. And in Oriental countries rain in summer would be equally surprising, and probably as hurtful, since the rain in those lands generally descends in torrents and not in gentle showers as with us. So, although God has commanded us to “honour all men” (1Pe_2:17), the wicked man, by his wickedness, puts himself outside this rule, and to place him in a position of honour, or to give him reverence, is entirely out of place, and an act which can only produce evil consequences. 1. It does harm to the man who gives it. The heavy rain or snow falling upon the ripened cornfield, takes away all its beauty and lessens its worth—it may make it utterly valueless. And so it degrades a soul to bow down where it ought to stand erect and firm, and a man who will from cowardice or any other cause cringe before a moral fool is a man who is of no use in the world from a moral point of view. (See on this subject, on Pro_26:26 of the preceding chapter, page 711). 2. It injures the man who receives it. It makes him feel as if there was no difference between vice and virtue, when he finds himself receiving that which ought to be given to a good man only, and so he is confirmed in his wickedness. This will be the case especially if the person who does him honour is a better man than himself, if it is such a case as is described in the verse referred to above. 3. It has a bad influence upon men around them. It is an encouragement to bad men to continue in their evil courses when they see wickedness enthroned in high places, and worthless men receiving honour instead of the scorn which they deserve. Such an elevation makes all bad men more shameless and daring, and it also discourages and depresses better men. Although the truly good man’s actions spring from a deeper source, and have their origin in a higher motive than the praise or blame of their fellow-men, yet there are many who are not firmly rooted in the practice of virtue, who are much influenced by the moral atmosphere in which they live. If they see their fellow-men doing as God does, and being a respecter of persons in regard to character, and to character only, their better nature will be strengthened, and their efforts to be upright and godly will be encouraged, but if they see “the wicked walk on every side,” and “the vilest men exalted” (Psa_12:8), they may give up the struggle after a higher and better life in despair. And thus the effect upon the moral tone of the community will be as blighting and destructive as floods upon the growing corn, or as snow upon the ripening fruits. It is, therefore, the solemn duty of every man in this respect to “discern between the righteous and the wicked, between him that serveth God, and him that serveth Him not.” (Mal_3:18).
OUTLINES AND SUGGESTIVE COMMENTS
Honour is unfit for a fool, in two respects especially; the one, for that punishment is properly due unto him; the other, for that he abuseth his authority, be it civil or ecclesiastical, unto the hurt of those that are subject unto him.—Muffett.

Proverbs 26:2
CRITICAL NOTES
Pro_26:2. The first clause of the verse should be, As the sparrow flitting, as the swallow flying, etc. Causeless, i.e., “undeserved”—i.e., Such a curse is but transient—it alights for the moment, but, like a bird, does not stay long. Miller and others, however, understand the comparison to carry an entirely opposite meaning. (See Suggestive Comments on the verse.)
MAIN HOMILETICS OF Pro_26:2
THE CAUSELESS CURSE
A reference to the CRITICAL NOTES and the Suggestive Comments will show that different meanings are attached to this proverb.
I. Men often utter causeless curses. In whatever country of the world we travel, and among whatever society, we are liable to hear men pouring forth maledictions against their fellow-creatures. There are places and circles where such imprecations are never uttered, because a better spirit rules those who belong to them, but these are, alas! exceptions to a rule. Curses without cause are uttered by masters against servants, and by parents against children, and by men in every condition and relation in life—curses prompted by passion and falling from the lips of men who answer to the description of the Psalmist—whose “inward part is very wickedness,” and, as a consequence, whose “throat is an open sepulchre” spreading unhealthy and loathsome influences around. (Psa_5:9.)
II. Such a curse is harmless to its victims. A curse which is undeserved has no sting; it is as powerless to injure as the bird that flits over the traveller’s head and soon disappears. Even if the creature attempted to harm the man it is too weak, but not weaker than the curse without cause. It may cast a passing shadow in its passage, but there is no substance in it—it consists of words without weight, and wishes that have no power to fulfil themselves.
III. But such a curse will fall upon him who uttered it. We know that every bird who casts a shadow over our path will presently settle down again—it will find its nest whence it started, and there take up its abode. And so every curse uttered without a cause will return upon the head of him who uttered it—upon him will come the same, or worse, ills than those he has called down upon another. “Cursing men,” says Trapp, “are cursed men.”
OUTLINES AND SUGGESTIVE COMMENTS
(This comment, it will be seen, rests on another interpretation of the verse.) The type is graceful. The “bird” is so little, and his flight and roaming about so graceful, that we never think of him as having an aim. And yet, the wildest sport upon the wing is continually directed, and obeys the mind of the humblest voyager in the heavens.” “Curses;” of all other things not aimless. “He doth not afflict willingly” (Lam_3:33). And so whether large or trivial; the one great curse, or its numerous army of descendants; none are without a purpose. In each gentle pulse upon the wind the twittering “swallow” has no more clear a meaning than these flying griefs, as they float fitfully toward them who are to bear them. This Hebrew has two meanings.… We have selected “to no purpose” here, because the preposition is ל, and not בּ. Had we selected “for no cause,” there would have emerged a beautiful sense. The meaning then, as birds do not make their appearance in the spring as apparitions, starting up ghost-like in the fields as they seem to, but have come long journeys, many of them in the night, and have reached us by honest flying, so the curse does not come without a cause. The meanings, as will be seen, are very different. One is, that the curse has a cause on our part; the other, that it has a reason on the part of our Creator. Now, both are true. Both are very expressive. Both have a fitness in the passage.… “To no purpose” yields the wider truth, and, moreover, is the bolder mystery. The curse had a subsistence earlier than we, and a “cause” later than it had a reason. It was pre-determined from the very beginning. And, therefore, ours is the bolder grasping of the cavil, and replies to the sinner more deeply.—Miller.
Powerless was Moab’s curse, though attempted to be strengthened with the divination of the wicked prophet. Goliath’s curse against David was scattered to the winds. What was David the worse for Shimei’s curse; or Jeremiah for the curse of his persecutors? Under this harmless shower of stones we turn from men to God, and are at peace. “Let them curse; but bless thou; when they arise, let them be ashamed; but let thy servant rejoice.” (Psa_109:28.)—Bridges.

Proverbs 26:3-11
CRITICAL NOTES
Pro_26:3. To our English ideas, the whip and bridle are assigned respectively to the wrong animals, but it must be remembered that the Eastern ass is often quite as spirited an animal as the horse.
Pro_26:6. Drinketh damage, or “injury.” As in Job_21:20, the verb “drinketh” seems to express suffering in a large measure.
Pro_26:7. Are not equal. The Hebrew word, so rendered, is a very obscure one, and is rendered by Delitzsch, Gesenius, and others, “hang down.” Zöckler and Stuart give the sentence the imperative form, and read, “Take away the legs from the lame, and the proverb in the fool’s mouth.” Parable. This is the common word for proverb—the word that gives the title to the book. On its real meaning, see the Introduction.
Pro_26:8. Sling. Gesenius, Zöckler, and many other commentators, adopt the reading in the margin of the English version, and translate this word, which is very obscure, “a heap of stones.” Stuart, Ewald, Delitzsch, and others, retain the word “sling,” which is the reading of the Septuagint. Stuart thus explains the verse, “It would be absurd to bind a stone in a sling, and then expect it to do execution. Equally so is it to bestow honour on a fool, and expect any good consequences from it.” If the first rendering is adopted, the word stone must be understood to refer to a precious stone.
Pro_26:9. A thorn. This is generally understood to mean a thorny stick or staff, which is a mischievous weapon in the hands of a drunkard.
Pro_26:10. This verse is very difficult and obscure, and has many and entirely different renderings. Luther, Elster, and others, translate the subject of the first clause, “A master, an able man, formeth all aright,—or all himself.” Delitzsch, Umbreit, and Hitzig, read, “Much produceth all.” The French version is in substance the same as our English marginal rendering. Perhaps the greater number of Hebrew critics favour the rendering of Zöckler, Ewald, Stier, etc., who read, “
As an archer, who woundeth everything, so is he who hireth fools and vagrants” (or wayfarers). Stuart and Miller translate the first word, “arrow,” and the former thus explains the proverb, “He who employs fools and vagrants to do his work, will injure himself.”
MAIN HOMILETICS OF THE PARAGRAPH.—Pro_26:3-11
A LOW LEVEL
I. A moral fool puts himself on a level with the brute by turning a deaf ear to the voices of reason and conscience. That which above all other characteristics distinguishes man from the lower animals is the possession of a moral sense and a reasoning faculty; these are the great lights which God has given him for his guidance, by the use of which he may ever be rising to a higher moral and intellectual level. But the moral fool does not listen to them, and even after he has tasted the bitterness of disregarding them, and even while he is suffering from the evil effects of his folly, he gives evidence of his moral stupidity by returning to it (Pro_26:11). This is a plain proof that he is “as the horse or the mule, which have no understanding.” (Psa_32:9).
II. Having chosen his position he must be treated accordingly. When men act like men—when their conduct is such as befits responsible and rational creatures—they are open to reason and persuasion, and their fellow-men are bound to use such means in their intercourse with them. They are bound to listen to what they have to say, and to reply to their questions and consider their objections. But to do this with such a person as is here called a fool would be to disobey our Saviour’s injunction, and to “cast our pearls before swine.” It would be letting ourselves down to his level and encouraging him in his self-conceit. This, we think, is the meaning of Pro_26:4. But, on the other hand, we are not always to be silent when the fool is talking. This also might lead him to think that his foolish arguments were unanswerable—that we thought him as wise as he thinks himself to be. He is to receive sometimes the stern rebuke that his folly deserves; the manifestation of our displeasure is to be in proportion to his manifestation of weakness and wickedness. This will also be “answering a fool according to his folly,” as in Pro_26:5. But a fool must be checked by means that will perhaps make more impression upon him than mere words. The rod must be applied—coercion and punishment must come into use where reason and moral persuasion are useless. Having placed himself on a level with the brute, he must be ruled sometimes by brute force—by the whip of compulsion, and by the bridle of restraint. Men have the power of doing this to a certain extent, and it is their duty to use it. But whether they do or do not, God will certainly visit such an offender with the rod of punishment. Whether this is the truth contained in Pro_26:10 or not, revelation and experience affirm it, and we have met with it repeatedly in this book. It is a great offence against Him who called us into being, and who desires His creatures to be worthy of their Creator, when men thus in practice count themselves unworthy of their destiny. The Hebrew nation, in the bygone ages, was called by God to occupy a higher moral level than the surrounding nations, but by its own stubbornness and self-conceit it made the purpose of God of none effect, and was therefore necessarily made to feel the bitterness of being treated like a wild and refractory animal (Jer_31:18). And so is it with men in general. God would treat them as His sons, but their moral foolishness compels Him to make them feel the whip, the bridle, and the rod. One other thought is suggested in Pro_26:7-8—
III. That even the fool will sometimes adopt the speech of the wise. A parable, or wise saying, will sometimes be found on his lips, he will be sometimes heard to utter words of wisdom and give good advice. But precept is of little avail if not backed by a good example; the words and the deeds of such a man are as ill-matched as those of a cripple who has one sound and useful limb, but whose other is shrunken and useless. The gait of such a man is awkward and uncertain, the malformed and the healthy limb do not well balance his body. This is an apt illustration of the incongruity which often exists between the words and actions of a moral fool. (For Homiletics on Pro_26:6; Pro_26:8 considered separately see on Pro_26:1, page 714, and on chap. Pro_10:26, page 179.)
OUTLINES AND SUGGESTIVE COMMENTS
Pro_26:3. The rod is needful for the fool’s back. Are you the unhappy fathers of foolish children? you must make use of the rod and reproof to give them wisdom. Are you authorised to bear rule in the church? the rod of church discipline must be applied to offenders, that they may be reclaimed, and others warned. Are you magistrates; the rod which God has put into your hands may be a means of preserving young malefactors from the gibbet at a more advanced period of life. Are you wise? beware of turning aside unto folly, that you may never need the rod. Are you fools? learn wisdom, or do not blame those whom duty and charity will oblige to use the rod for your correction.—Lawson.
Pro_26:4-5. Answer a fool, not with any dream that you thoroughly answer him, lest you be like him, and a fool yourself. And yet, by all means answer him. Answer wherever you can, lest he think you can’t; exploding all baseless heresies and mistakes; lest, hardening himself where he might be convinced, and defrauding himself where there is everything to be said, he erect himself against facts where he has not been taught, and become wise in his own eyes.… Answer not a fool, because much mystery does not admit of answer, and you will be a fool yourself. But more. The natural man does not discern the things of the spirit of God. If you answer a natural man with the idea that mere answers can turn him, you must “be like him,” as having no sense yourself of what is purely spiritual. Notice here a grand rebuke of reason in all attempts to convince the sinner. Nevertheless answer a fool, and bow to just as great a rebuke to reason. We use reason far too gingerly. Reason is a Divine creation. It is an instrument. There is a thought as though it were wicked to go too deep. On the contrary, we are to out-think the fool. If we leave science to work her way, she will grow wise in her own conceit. Answer her. Rationalistic infidelity is by no means an infidelity in reason. And the church should make that to be seen. Scripture has been belied in the direction of Paul to the Corinthians (1 Corinthians 2) Nothing is more irrational than rationalism. And one of the first answers to the fool which he shall receive in the judgment will be, that he had all the reason for believing Christ which he had for anything beside, and a host of greater ones peculiar to the gospel.—Miller.
These two sentences may seem at the first blush to be contrary … but this knot will be easily untied if it be observed that there are two sorts of answers, the one in folly, the other unto folly. A fool is not to be answered in his folly, or according unto his folly, that is to say, in such vanity as he useth, or after such a raging manner as he speaketh … A fool is to be answered unto his folly; that is, by reasons to be confuted, and by reproofs that are wise to be bridled.—Muffett.
Generally speaking, it would be better to follow Hezekiah’s command concerning Rabshakeh’s blasphemy—“Answer him not.” Jeremiah thus turned away in silence from the folly of the false prophets. (Jer_28:11.) If however we are constrained to reply—Answer him not according to his folly; not in his own foolish manner; “not rendering railing for railing.” (1Pe_3:9.) Moses offended here. He answered the rebels according to their folly—passion for passion, and thus he became like unto them. David’s answer to Nabal was in the same humiliating spirit. The answerer in this case is like the fool. He appears at the time to be cast in the same mould.—Bridges.
Pro_26:7. Uniformity and ubiquity of obedience are sure signs of sincerity; but as an unequal pulse argues a distempered body, so doth uneven walking a diseased soul. A wise man’s life is all of one colour, like itself, and godliness runs through it, as the woof runs through the warp. But if all the parts of the line of thy life be not straight before God, it is a crooked life. If thy tongue speak by the talent, but thine hands scarce work by the ounce, thou shalt pass for a Pharisee (Mat_23:3). They spake like angels, lived like devils; had heaven commonly at their tongue ends, but the earth continually at their finger ends.—Trapp.
Pro_26:9. When a drunkard carries and brandishes in his hand a sweet briar, he scratches more with it than he allows the roses to be smelled; so a fool with the Scriptures or a judicial maxim oft causes more harm than profit.—Luther.
Proverbs have sometimes been hurtful even in the mouths of wise men, through the imperfection of their wisdom. Job’s friends dealt much in parables, which they had learned by tradition from their wise ancestors, but they misapplied them to the case of Job; and although they meant to plead the cause of God, yet they displeased Him so much by their uncharitable speeches against Job, which they drew by unjust inference from undoubted truths, that He told them they had not spoken the thing that was right concerning Him as His servant Job had done. If Job had not been a strong believer, their management of truth must have sunk him into despondency.—Lawson.
Pro_26:11. The emblem is a loathsome and sickening one. It is meant to be so. It would not have been appropriate, had it been anything else. There are two ideas conveyed by the comparison. The disposition or tendency, on the part of the fool or vicious man, to return to his folly; and the loathsomeness—the vileness—of the thing itself, when it does take place. There are persons of great pretensions to refinement, who affect great disgust at the comparison. They wonder how anybody of ordinary delicacy can utter it. They would think their lips polluted by the very words. It were well for such persons to remember, that there is no comparison
so odious as the thing itself which is represented by it. It were well if such persons would transfer their disgust and loathing at the figure to that which the figure represents:—if they would cherish a proper loathing of sin. That is what God holds in abhorrence:—that is what should be abhorred by us. Persons may affect to sicken at the comparison here used, and yet be themselves exemplifying the very conduct it so aptly represents. Folly and sin are incomparably more polluting and debasing to the nature of man, than the vilest and most disgusting practices in the inferior animals.”—Wardlaw.
And is this the picture of man—“made a little lower than the angels” (Psa_8:5)—yea—“made in the likeness of God?” (Gen_1:26.) Who that saw Adam in his universal dominion, sitting as the monarch of creation; summoning all before him; giving to each his name, and receiving in turn his homage (Ib. Pro_2:20)—who would have conceived of his children sunk into such brutish degradation? The tempter’s promise was—“Ye shall be as gods” (Ib. Pro_3:5). The result of this promise was—“Ye shall be as beasts.” … Thus greedily did Pharaoh return from his momentary conviction; Ahab from his feigned repentance; Herod from his partial amendment; the drunkard from his brutish insensibility—all to take a more determinate course of sin; to take their final plunge into ruin.—Bridges.
According to the usual method of the Scriptures, a known thing is here employed to teach an unknown. The taste which inheres in nature is used as an instrument to implant the corresponding spiritual sensibility. The revulsion of the senses from a loathsome object is used as a lever power to press into the soul a dislike of sin.… The lines are strongly drawn, that the lesson may be clear and cutting. There must be a rude hearty blow, for there is a hard searing to be penetrated. Those who go back to suck at sins, which they once repudiated, may see in this terse proverb a picture of their pollution; only the Omniscient perfectly knows and loathes the vile original—Arnot.

Proverbs 26:12-16
CRITICAL NOTES
Pro_26:15. In his bosom. Rather, In the dish, as in chap. Pro_19:24.
MAIN HOMILETICS OF THE PARAGRAPH.—Pro_26:12-16
SELF-CONCEIT AND INDOLENCE
I. The ruinous effects of self-satisfaction.—In the preceding verses Solomon has drawn a picture of the moral fool—of the man who seems to have no moral sensibility, and who is a slave to evil habits and degrading vices. At first sight it would seem that no one could be in a more hopeless condition, but a little consideration will convince us that the wise man is right when he declares that it is easier to convince a fool of his folly, than a self-conceited man of his ignorance and weakness. For there are many men who know that they are not what they ought to be, although they have not the moral courage to quit their sinful courses; and sometimes the very depth of degradation in which such men find themselves, and the strong contrast which exists in their outward life between themselves and more respectable citizens, startle them into a vigorous and successful effort to break their chains. But a man who is wise in his own eyes is generally outwardly decorous in his behaviour—is what has been called a respectable sinner—and it is this very outward propriety which lulls his conscience to sleep. Like the Pharisee in the temple, he thanks God that he is not as other men (Luk_18:11) who are outwardly immoral, and forgets that if he is not sensual he may be devilish (Jas_3:15), may be under the dominion of the sin that made the first and greatest sinner in the universe. It was men of this class, and not the openly profane and sensual, whom Christ declared to be in danger of committing the sin which should not be forgiven (Mat_12:31), and on another occasion he shows that their hopeless condition arose from the fact that they did not realise that they were in any spiritual need. “If ye were blind ye should have no sin, but now ye say, we see; therefore your sin remaineth” (Joh_9:41). This moral blindness is so hopeless because it is self-originated and self-sustained—because the subjects of it love darkness rather than light, and even call their darkness light, and their evil, good.
II. Self-conceit is both the child and the parent of indolence. If a man feels certain that he is far in advance of his competitors for any prize or position, his efforts to gain it will be very feeble and intermittent. And on the other hand, if he is indolent he will be content with very low intellectual and spiritual attainments, and inclined to place a very high estimate upon the very little mental or moral wealth that he possesses. Being unwilling to labour after more, he makes the most of what he has, and so his sloth keeps him ignorant, and his ignorance confirms him in his slothful habits.
III. The indolent man has spasmodic and fruitless seasons of activity. He turns upon his bed of sloth as though he were going to rise, and he puts his hand in the dish (see CRITICAL NOTES) of human enterprise and activity as though he intended to take a prize, and to taste the sweets of honest and earnest toil. But his resolutions are broken almost before they are formed, and his moral courage is not strong enough to carry him through the first difficulty, or make him willing to undergo the least self-denial. And so he ever remains a stranger to the sweetness of repose honestly earned, and to the relish of good things gained by industry and perseverance. On this subject see also on chap. Pro_12:27, page 289, and on Pro_26:13. (See Homiletics on chap. Pro_22:13, page 647.)
OUTLINES AND SUGGESTIVE COMMENTS
Pro_26:12. The publicans and sinners went faster to heaven than the Pharisees; yea, there may be a greater nighness between the things when there is a greater distance between the working of them and the bringing them together. Thus, brother and sister are nigher in blood yet farther off marrying each other than two strangers; and thus two men upon the tops of two houses opposite to each other in one of your narrow streets—they are nearer each other in distance than those below are, yet in regard of coming each to other they may be said to be farther off, for the one must come down and then climb up again. Thus now a moral man, though he seems nearer to a state of grace, yet is really farther off; for he must be convinced of his false righteousness, and then climb up to the state of grace.—Goodwin.
Pro_26:16. There is no refuting a man who says nothing. Nonsense is unanswerable if there only be enough of it. Who would dispute against a pair of bagpipes, or against a company of boys that hoot at him? If you will make a match at barking or biting, a cur will be too hard for you. And if you will contend with multitudes of words, or by rage or confidence, a fool will be too hard for you.—Baxter.

Proverbs 26:17-22
CRITICAL NOTES
Pro_26:17. Meddleth, rather, “is excited.”
Pro_26:21. Coals to burning coals—i.e., “black coals to burning,” etc.
Pro_26:22. A repetition of chap. Pro_18:8. (See on that verse.)
MAIN HOMILETICS OF Pro_26:17
NEEDLESS INTERFERENCE
The wise man may here be regarded as passing from one extreme of character to the other—from 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 neighbour’s business. Or he may intend to suggest that indolence and meddling are very closely allied—that he who is not usefully occupied in doing his own work will be very apt to interfere impertinently with the concerns of others.
I. Such a meddler brings trouble upon himself. 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 angry brute, but with two angry men or women, 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 man—a quarrel in which an outsider has no right to take a part.
II. He may do harm to others. 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.
OUTLINES AND SUGGESTIVE COMMENTS
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.
For Homiletics on Pro_26:18-22, see on chap. Pro_17:14, page 513, and on chap. Pro_18:6-8, page 539.

Proverbs 26:23-28
CRITICAL NOTES
Pro_26:23. Burning lips—i.e., “lips whence come ardent expressions of friendship.” Silver dross. Impure silver not freed from the dross.
Pro_26:24. Layeth up, rather, “prepareth,” or “meditateth.”
Pro_26:26. Congregation—i.e., “before the people assembled for judgment.” (Zöckler.)
MAIN HOMILETICS OF THE PARAGRAPH—Pro_26:23-28
COUNTERFEIT FRIENDSHIP
I. Because there are true friends in the world false men sometimes put on the garb of friendship. Because there is an abundance of genuine coin in the country men take the trouble to make counterfeit imitations of it; the existence of the good money is the cause of the existence of the bad, and the great preponderance of the good over the bad is the reason why men sometimes get imposed upon and take the bad for the good. So there is much real and true friendship in human life, and there is therefore an opportunity given to wicked men to imitate its outward expression—there are many “burning words” uttered from the depths of a sincere heart, and therefore a wicked man will sometimes utter such words for the purposes of deception. The vessel of clay covered with silver may be taken for silver, because its shape and external appearance are close imitations of the genuine article, and the fair words of the false man may effectually deceive the listener, but it is because some things
are what they seem, that other things are made to seem what they are not.
II. The words of true friendship are used to reveal, and those of the false friend are employed only for concealment. There were many silver vessels in Solomon’s palace, and their bright splendour was a true revelation of their intrinsic worth and genuineness; the shining surface reflecting the light was an indication of the preciousness of the entire article. But when a clay vessel is covered with silver, the external coating is used only to cover what is beneath, and perhaps to deceive those who look on it. So when the friendship is real the ardent expressions of affection which are uttered are only a revelation of the emotions which are experienced, but when it is only a counterfeit the words are like the silver which hides instead of revealing what is beneath it. Solomon’s father thus records his experience of the language of a counterfeit friend: “His words were softer than oil, yet were they drawn swords” (Psa_55:21).
III. Because counterfeit friendship is opposed to human happiness it shall be publicly arrested and condemned. Every counterfeit has arrayed against it the force of human interest. It is to the interest of the general community that the forger should be brought to justice, and that the coiner of bad money should be severely punished. It is only by rigidly enforcing the law against such criminals that they are kept in check, and the safety of the public made tolerably secure. When such offenders are discovered their wickedness is condemned by the united voice of the commercial world. But the man who betrays another by false words is quite as great an enemy to his brother man, and ought to be as severely dealt with and as publicly and universally condemned. But it can hardly be affirmed that such is the case. If every such betrayer were dealt with by human laws we should need a large increase of judges and gaolers and prison-cells, and should find within the walls of the latter many men who are now living in mansions. And if they were only punished by being shut out from the favourable notice of their fellow-men, many would be missed from their present positions in commercial and fashionable circles. Although they are shunned, and their wickedness is abhorred by all lovers of truth and honesty, they are far from meeting at the hands of man with the contempt and condemnation which they deserve. But the forces arrayed against such men are nevertheless in operation, and though they often work secretly and slowly they are most certain to find their object, and to make him conscious of their existence. There are other agencies at work in the universe beside human agencies, and a Divine lawgiver as well as human lawgivers. And although the latter may fail to discover those who break their laws, no offender against the law of God will be able to escape public arrest and condemnation, if not before a human congregation, before a higher and more august assembly.
IV. A special form of punishment which will be the special portion of such offenders. The great principle proclaimed by Christ, “With what measure ye mete it shall be measured to you again” (Mat_7:2), is here uttered by Solomon. Every deceiver will be deceived, and one false man will become the prey of another false man. This is a law which is always and now in operation, although the punishment may not always be discernible to onlookers. But it is a work which the Almighty Judge has taken into His own hands, and many a one who is now suffering from a pitfall laid by another, knows very well in his secret soul that he is only passing through the same experience which he once prepared for another—that if what he took for a silver vessel is only clay, he has himself palmed off the counterfeit article for a genuine one.
OUTLINES AND SUGGESTIVE COMMENTS
Pro_26:28. It is not easy for us to forgive the injuries we receive; but it is far more difficult to forgive the injuries we do.—Lawson. 1. There is the inward self-reproach, arising from the workings of conscience, from which arises a secret irritability and fretfulness and unhappiness; and this produces dislike of the innocent occasion of it, instead of terminating (as it always ought to do) on self. This of course is only more injustice. True; but it is in human nature to hate with a bitter hatred the object of our own crime; as if it were a fault in that object to exist, and so to be the object on which our sin terminates. 2. The evil passions, like the good, are strengthened and increased by their exercise. If the utterance of the feelings of love serves further to inflame love, the utterance, in like manner, of the feelings of hatred tend to inflame hatred. The passion gives birth to the word and the action; and, reciprocally, the word and the action strengthen the passion. 3. The fretful uneasiness produced by the unceasing apprehension of detection and exposure, already alluded to, and of the weight of his vengeance who is the object of the lying tongue’s assaults, gives rise also to the same feeling of rankling dislike to him who is the source of it. Thus the slanderer, instead of feeling pity for the man whom his slander wounds, hates him still the more. This appears to have had a very striking exemplification in the case of our blessed Lord and His Jewish unbelieving adversaries. They “hated Him without a cause.”—Wardlaw.

Proverbs 26:1-8
As snow in summer, and as rain in harvest, so honour is not seemly for a fool
Honour paid to the wicked unseemly and pernicious
The respect which man pays his fellow is often grounded on reasons immoral and absurd.
Sometimes man is respected on the ground of his personal appearance, sometimes on the ground of his mental abilities, sometimes on the ground of his worldly possessions, sometimes on the ground of his lineage and social position; but respect for men on any of these grounds alone is very questionable in morality. The true and Divinely authorised ground of respect for man is moral goodness. The man who is morally good, however deficient in other things, has a Divine claim to our honour.
I. Honour paid to the wicked is unseemly. It is like “snow in summer and rain in harvest.” It is unseasonable and incongruous. How unseemly nature would appear in August with snow mantling our cornfields! Souls are morally constituted to reverence the good; to abhor the morally bad, wherever it is seen, whether in connection with lordly possessions, kingly power, or, what is higher still, mental genius.
II. Honour paid to the wicked is pernicious. “Snow in summer and rain in harvest” are in nature mischievous elements. Their tendency is to rob the agriculturist of the rewards of his labour, and to bring on a famine in the land. Far more mischievous is it when the people of a country sink so morally low as to render honour to men who are destitute of moral goodness. The perniciousness is also expressed by another figure in the text, “As he that bindeth a stone in a sling, so is he that giveth honour to a fool.” The word translated “sling” means a heap of stones, and the word “stone” a precious stone. Hence the margin reads, “As he that putteth a precious stone in an heap of stones, so is he that giveth honour to a fool.” The idea evidently is, as a precious stone amongst rubbish, so is honour given to a fool. (D. Thomas, D. D.)

Proverbs 26:2
As the bird by wandering, as the swallow by flying, so the curse causeless shall not come.
Human anathemas
Another, and perhaps a better, translation is this, “Unsteady as the sparrow, as the flight of the swallow, is a causeless curse; it cometh not to pass.” “There is a difficulty here,” says Wardlaw, “in settling the precise point in the comparison. The ordinary interpretation explains it with reference to curses pronounced by men without cause—imprecations, anathemas, that are unmerited—and the meaning is understood to be—as the bird or sparrow, by wandering, and as the swallow, or wood-pigeon, by flying, shall not come—that is, shall not reach us or come upon us in the way of injury—so is it with the causeless curse. It will “do no more harm than the bird that flies overhead, than Goliath’s curses on David.” And it might be added that, as these birds return to their own place, to the nests whence they came, so will such gratuitous maledictions come back upon the persons by whom they are uttered.
I. Men are frequently the victims of human imprecations. Few men pass through the world without creating enemies, either intentionally or otherwise. Men vent their hatred in various ways.
II. That human imprecations are sometimes undeserved. The curse is “causeless.” Sometimes the curses of men are deserved. There are two classes of causeless curses—

1. Those that are hurled at us because we have done the right thing. When you are cursed for reproving evil, for proclaiming an unpopular truth, or pursuing a righteous course which clashes with men’s prejudices or interests, the curse is causeless.
2. Those that are uttered without reason or feeling. There are men who are so in the habit of using profane language that it almost flows from their lips without malice or meaning. The greatest men in history have been cursed, and some of them have died under a copious shower of human imprecations.
   III. Undeserved imprecations are always harmless. “The greatest curse causeless shall not come.” Was David the worse for Shimei’s curse? or Jeremiah for the curse of his persecutors? “He that is cursed without a cause,” says Matthew Henry, “whether by furious imprecations or solemn anathemas, the curse will do him no more harm than the sparrow that flies over his head. It will fly away like the sparrow or the wild swallow, which go nobody knows where, until they return to their proper place, as the curse will at length return to him that uttered it.” “Cursing,” says Shakespeare, “ne’er hurts him, nor profits you a jot. Forbear it, therefore,—give your cause to heaven.” But if the curse be not causeless, it will come. Jotham’s righteous curse came upon Abimelech and the men of Shechem (Jdg_9:56-57). Elisha’s curse fearfully came to the young mockers of Bethel (2Ki_2:24). “The curse abides on Jericho from generation to generation.” (Homilist.)

Proverbs 26:3-11
A whip for the horse, a bridle for the ass, and a rod for the fool’s back.
Aspects of a fool
Sin is folly. It sacrifices the spiritual for the material, the temporal for the eternal, the pure joys of immortality for the gratification of an hour.
I. He appears here as a servant. “A whip for the horse, a bridle for the ass, and a rod for the fool’s back.” This proverb inverts our ideas. We should have said, “A bridle for the horse,” and “a whip for the ass.” But the Eastern asses have much of the fire of our blood horses, while the horses are often heavy and dull. Therefore the ass there requires the bridle, and the horse the whip—the one to accelerate, the other to restrain and guide activity. As the horse and the ass, in order to be used as the servants of man, require the application of force, so does the fool. “A rod for the fool’s back.” If a stubborn sinner is to be made the servant of society, coercion must be employed. Argument, persuasion, example; these moral appliances will affect him but little.
II. He appears here as a debater. “Answer not a fool according to his folly, lest thou be like unto him. Answer a fool according to his folly, lest he be wise in his own conceit.” There is an apparent contradiction here, but it is only apparent. The negative means, we are not to debate with him in his style and spirit, and thus become like him. We are not to descend to his level of speech and temper. The positive means, that we are to answer him as his folly deserves. It may be by silence as well as speech. The fool talks; he is often a great debater.
III. He appears here as a messenger. The meaning of this is, “He who would trust a fool with a message might as well cut off his feet, for he will have vexation and maybe damage.” How careful should we be to entrust important business to trustworthy persons! Solomon himself drank damage, by employing an “industrious” servant, but a fool in wickedness, who “lifted up his hand against the king,” and spoiled his son of ten parts of his kingdom (1Ki_11:26-40). Benhadad drank damage by sending a message by the hands of Hazael, who murdered his master when the way was opened for his own selfish purposes (2Ki_8:8-15). Much of the business of life is carried on by messengers or agents. How much a mercantile firm suffers by improper representatives!
IV. He appears here as a teacher. “The legs of the lame are not equal, so is a parable in the mouth of fools.” It is not very uncommon to find fools sustaining the office and performing the functions of teachers. “They have a parable in their mouth.” The verses suggest two things concerning them as teachers—

1. That they appear very ridiculous. “The legs of the lame are not equal, so is a parable in the hands of fools.” The idea seems to be, as the cripple who desires to appear nimble and agile appears ridiculous in his lame efforts to walk, so the fool appears ridiculous in his efforts to teach.
2. As teachers, they are generally very mischievous. “As a thorn goeth up into the hand of the drunkard, so is a parable in the mouth of fools.” The idea is, that a fool handling the doctrines of wisdom is like a drunken man handling thorns. The besotted inebriate, not knowing what he is about, lays hold of the thorn and perforates his own nerves. The wise sayings in the mouth of a stupid man are self-condemnatory.
   V. He appears here as a commissioner. “The great God that formed all things both rewardeth the fool and rewardeth transgressors.” The word “God” is not in the original. The margin is the more faithful translation—“A great man giveth all, and he hireth the fool; he hireth also transgressors.” The idea seems to be, that when worldly princes employ fools for the public service it is a source of anxiety and trouble to all good citizens. “The lesson has application from the throne downwards, through all the descriptions of subsidiary trusts. Extensive proprietors, who employ overseers of their tenants, or of those engaged in their manufactories, or mines, or whatever else be the description of their property, should see to the character of these overseers. Their power may be abused, and multitudes of workmen suffer, when the owner—the master—knows nothing of what is going on. But he ought to know. Many complainings and strikes, well or ill-founded, have their origin here.”
   VI. He appears here as a reprobate. The emblem here is disgusting, but the thing signified is infinitely more so. Peter quotes this proverb (2Pe_2:20-22). The wicked man often sickens at his wickedness, and then returns to it again. Thus Pharaoh returned from his momentary conviction (Exo_8:8-15); Ahab from his pretended repentance (1Ki_21:1-29.); Herod from his partial amendment (Mar_6:20-27). (D. Thomas, D. D.)

Proverbs 26:4-5
Answer not a fool according to his folly, lest thou also be like unto him
Answering a fool according to his folly
The ambiguity in these verses lies in the connecting words “according to,” which are here used in two different senses.
“Answer not a fool according to,” i.e.,, not in a manner agreeing with his folly, lest thou become as foolish and perverse as he. “Answer him according to,”
i.e.,, according to the nature and desert of his folly; so as best to meet and refute it. (E. Pond, D. D.)

The treatment of a fool
There are many cases in which a fool is to be heard, and not answered at all. When a scorner reviles us, it is needless to reprove him for it. Our Lord often kept silence when impertinent questions were asked Him. But silence cannot be the rule in every ease. In many cases it is proper that a fool’s words should be answered, only you must take care in answering not to imitate him. If he speaks unreasonable, profane, peevish, or passionate words, you must not answer him in his own style. You are angry at him for his folly, and reprove him for the extravagance of his behaviour, and therefore you cannot but confess that yourselves are worthy of a very sharp reproof, if you behave like him at the very time that you are testifying your displeasure at his conduct. It becomes not the followers of Jesus to return railing for railing, or one angry reflection for another, but in whatever manner others talk, our tongues ought still to be governed by the law of meekness and charity. (George Lawson, D. D.)

The scorner answered
A certain preacher had wrought his best to benefit his audience; but one of them came to him, and somewhat rudely remarked, “Your preaching is of no use to me. I do not believe that I have a soul; I don’t want to be talked to about an imaginary hereafter. I shall die like a dog.” The minister calmly replied, “Sir, I have evidently failed through misapprehension. I did my best for the good of all my hearers; but I prepared the entertainment under the notion that I was catering for men with souls. Had I known there were creatures present who had no souls, and would die like dogs, I would have provided a good supply of bones for them.” (C. H. Spurgeon.)

Reply to scoffers
It is stated by one of the biographers of John Wesley that while he was staying at an hotel at Oxford for a few hours, some wild young men, who were aware of the fact, took occasion to play a joke upon him. Coming suddenly into the room where he was sitting, they exclaimed, “Oh, Mr. Wesley, the devil’s dead!” The aged saint arose, and placing his hands upon the heads of two of the young men, he said, with a voice full of pity, “My poor fatherless children, what will you do?”

Proverbs 26:8
As he that bindeth a stone in a sling, so is he that giveth honour to a fool.
Throwing a stone at an idol
The words should be translated, as Colonel Condor was the first to point out: “As he that throweth a stone at an idol, so is he that giveth honour to a fool.” The comparison refers to the universal custom, in ancient times, among Pagan nations of throwing a stone at an idolatrous shrine, not in execration of it, like the stones thrown to this day by the Jews at Absalom’s pillar at Jerusalem, but in honour of it. At the foot of some sacred tree, or some pillar consecrated to idolatrous worship, a cairn or heap of stones is generally found; each stone testifying of a visit paid to the spot by some votary; and the larger the heap the greater the veneration shown. In Greece, the worship of Hermes or Mercury consisted in throwing a stone at his image, set up as a mark by the wayside to protect travellers on a journey. In Palestine, amongst the primitive Canaanite inhabitants that still survived, idolatry was widely practised; and in early times it was a common sight, on rising spots among the hills of Judea and Galilee, to come upon a menhir, or dolmen, in which the object of worship was a rude stone image, forming the nucleus of a cairn or heap of stones which had gradually grown around it, in remembrance of the visits paid by worshippers. In Scotland many cairns are made of the stones thrown at a rude stone monument, or cromlech, as an act of worship; and, perhaps, many of the cairns of remembrance raised to the dead may have originated from this act of worship. The old saying, “I will add a stone to your cairn,” was the highest expression of reverence and regard that could be offered to a friend. With this explanation the comparison used in the Scripture proverb becomes plain and forcible. The proverb could only have been used by an iconoclast; and very probably came into existence in the days of Hezekiah, after the wholesale destruction, by this pious and zealous monareh, of the altars and stone monuments of the Canaanite idolaters which had corrupted Israel. Hezekiah was bent on the work of national reformation, and the purification and consecration of the temple by a perfect ceremonial was accompanied by the overthrow of all the “high places” and the idolatrous images and rites connected with them, as antagonistic to the holiness of the land as God’s heritage. And, therefore, the proverb of the text would have a deep force and meaning in his day. Like one who continued the old practice of throwing a stone at an idolatrous monument, in token of worship, a practice now forbidden and proved to be vain and useless, so was he who gave honour to a fool. A fool was as unworthy of honour as an idol is of worship. In the one case there is no reason for the honour; and in the other case the worship is a mere empty foolish superstition. An idol is nothing, and a fool is a negation. (H. Macmillan, D. D.)

Proverbs 26:11
As a dog returneth to his vomit, so a fool returneth to his folly.
The accustomed course resumed
Dost thou ever raise thy little dam across the streamlet, and think to dry the bed below? Hast thou accomplished thy work, and stood watching awhile thy success? Hast thou seen the water above deepen and widen, and gather strength, and at length, impatient of restraint, push through thy yielding barrier, and resume its accustomed course? But couldst thou have turned the stream into another channel thou hadst triumphed, and the former bed had been left dry. So thou hast attempted, perhaps, to confine thy sinful will by the barrier of good resolutions. Thou hast seemed for awhile to gain thy point, and sin was at a stand. Alas! thou hast found that it but gained force by restraint; ere awhile the inclination has burst through all thy well-formed resolves, and hath rushed more impetuously than ever to the forbidden object. No; the will and affections must be turned into another course—towards God and heaven, and things spiritual; and then shall they cease to flow through the tempting vanities of this evil world. “This I say, then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh” (Gal_5:16.) (H. G. Salter.)

Proverbs 26:12
Seest thou a man wise in his own conceit? there is more hope of a fool than of him .
The folly of self-conceit
The Scriptures are full of denunciations against the self-sufficiency of man. The writings of Solomon are conspicuous for expressions which stigmatise the absurdity and the guilt of a self-willed, self-sufficient spirit. Here he says that when a man is wise in his own conceit, there is so little hope of his reformation that even a fool would be a more promising subject for moral and intellectual discipline. Teachable and honest mediocrity is always attended with a fair hope of improvement. But that very quality which may preserve, even to dulness itself, the chance of amelioration, is necessarily wanting to him who is wise in his own conceit, namely, a tractable and docile temper. Whenever a feeling of self-sufficiency takes possession of a mind, even of more than ordinary strength, there is danger of its shutting out all prospect of effectual improvement. What exertions will be made by one who is content with his acquisitions? To him who knows better than the rest of mankind, instruction or advice must needs appear impertinent. This guilty and miserable habit locks up from the use of all who are under its dominion those riches without which the fairest intellect must ever remain poor indeed—the wisdom of other ages, and the resources and experiences of other minds. It is dismal to reflect on the number of characters which have been ruined by this unhappy delusion. When once this fatal sorcery has suspended in the mind all aspirations after higher attainments, from that moment the movement of the character becomes infallibly retrograde. By the known constitution of things it is impossible that the intellectual or moral powers can be for a moment stationary. There is, in man’s faculties, a constant tendency towards relapse and decay, which must be encountered by perpetual exertion. It is a sadder condition when the two characters in the text happen to coincide; when imbecility and arrogance go together; when the fool is wise in his own conceit. The language of the text applies to cases of great excess. But all cases have a tendency towards excess, and caution is useful in the earliest stages. The predominance of self-conceit is in most instances the result of negligent or injudicious culture. Self-will enters largely into the composition of every human character. It shows itself with the earliest dawn of the faculties. There is no instinctive impulse which prompts a child to the salutary but painful exercise of exploring his own insufficiency. The feeling of self-sufficiency is strengthened by the habit of comparing ourselves with low and imperfect characters, and by fixing ourselves in the centre of a very contracted circle. The mind should be elevated by the contemplation of the noblest forms of excellence, both intellectual and moral. Christianity is irreconcilably at war with every vice or infirmity which belongs to the family of pride. (C. W. Le Bas, M. A.)

Description and danger of religious self-conceit
Nothing renders a man so unmanageable, in the common concerns of life as self-conceit. But show the application of this passage in a spiritual sense.
I. Explain the statement of the text. Wisdom in this book is another name for religion. Foolishness is irreligion. Then the man who is “wise in his own conceit” is religious in his own conceits. All men are naturally subject to pride and vanity. A supposed superiority in religion will furnish ground for the exercise of this disposition as readily as any other fancied distinction. A man may be vain of his religion. Such persons very possibly have knowledge, and feeling, and what they call religious attainments. But they are destitute of self-knowledge: they have no real humiliation of heart, and they are greatly wanting in charity as to their judgment of the religious state and character of others. They have no notion of rendering to God a spiritual service. There is more hope of a fool, an irreligious person, than of such an one.
II. Show the grounds and reasons of the text. Such persons as described totally mistake the nature of true religion. To be religious is to be spiritually-minded. To advance in religion is to grow in grace. They pervert the very design and end of religion. It is designed to make men humble; it makes these persons proud. They have closed up the door to their own improvement. Use this subject for self-examination. By it try our own religion, and see what is our own spiritual state. (E. Cooper.)

Proverbs 26:13
The slothful man saith, There is a lion in the way; a lion is in the streets.
A lion in the way
The reprehensible sloth of the coward does not appear in what he says, but in what he leaves unsaid. He means, but is ashamed to say, “Because there is a lion in the way, I will shirk my duty.” The brave man says, Though a lion is in the way, I will slay it; anyway I will fight with it and wound it.”
I. “There is a lion in the way.” In what way? In the way of life—of every life. Life, if it is to be a true life, is not an easy thing. There is, indeed, such a thing as a life which is no true life, only a living death. Sloth, self-indulgence, self-abandonment to a besetting sin, caring for nothing but self, and the keeping one’s self miserably alive, to live at ease, to live selfishly, to live for pleasure, all this is to be dead while we live. If you live thus you may for a time live at home quite secure, fearless of the only lions you dread. If, on the other hand, you mean to live for nobler objects than those of shameless selfishness, you too, like Saul, will have to fight with wild beasts at Ephesus or elsewhere. There will be needed the girded loin and the burning lamp, the swift foot, and the sharp sword, and the stout heart, and the strong arm; faith and prayer, and the battle, and the Cross.

2. There are many lions, and not one only. True courage does not consist in the absence of any sense of fear—that may only be due to brute apathy—but it is to feel fear and to overcome it.
   I. For the brave, true man there is the lion of the world. We live in days of wonderful, and for some men, pleasant compromises. Religion walks in silver slippers. Good and evil lie flat together, side by side, in amiable neutrality. You may take your choice. If what you are content with is compromise and conventionality, and the broad beaten road, and success and popularity, you may have it for the asking: it is quite easy to offend nobody. But if you would have any of the nobleness, any of the usefulness, of the prophet or the reformer, boldly rebuke vice, denounce a fashionable iniquity, fling away from you a theological falsehood, run counter to a general delusion, deal vigorously with the “lion in the way.” The lion of the world’s hatred and opposition may be avoided. It is avoided by thousands of sleek and prosperous men.
   II. But there is another lion which each man must meet, the lion of his own fleshly nature, of his own physical and mental passions. Plato describes each man as consisting, so to speak, of three beings in one: a lion, a many-headed monster, and a man. Of these the man represents the controlling reason; the lion the fierce and irascible temper; the many-headed monster the low and animal passions. The man, the reason, must absolutely rule; the irascible impulses must not be crushed, indeed, but controlled; the monster of fleshly lusts must be utterly subdued. By every one of us that lion, that multitudinous and many-headed monster, must be fought.
   III. Another lion is he who “goeth about, seeking whom he may devour.” Each of us knows by experience that there are some tendencies and temptations—to pride, to falsity, to blaspheming thoughts, to causeless hatred—which often come upon a man with fierce and unlooked-for suddenness, and we know not whence or where the tempting opportunity suddenly meets the susceptible disposition. “Resist the devil, and he will flee from you.” Remember that he can be fought face to face, but the Christian has no armour for the back.
   IV. Consider the duty of facing these lions in our outward life. Everywhere individual license invades public rights. The slothful man (and the slothful man is the epitome of the slothful nation) is ingenious in excuses. Happily every now and then God-strengthened, God-inspired, good, brave, unsophisticated men, have torn their way through these thorny hedges of indolence, greed, and opposition; have faced the wild beast of demoralised public opinion, in spite of its erect mane and flaming eye.
   V. The slothful man pleads that many have been slain by this “lion in the way.” Yes, it is quite true. But to them, as to their Lord, through death, and after death, if not in life, hath come the glory and the victory. Slain: yet no harm has come to them. Better a thousand times their death than the life of the selfish and the base. There is one way in which a man can die even better than this. It is when, homeless, landless, wifeless, childless, without even a hope of earthly things, he faces those fearful odds, not for his own wealth or his own comfort, but for his brother man; faces them for the sake of simple duty, faces them for the common love of humanity, faces them because, if God wills it, he, too, is ready to die for those for whom Christ died. Take courage, then, all ye who are fearless enough and noble enough to care for any righteous cause. (Dean Farrar.)

The slothful man
Man is made up of contradictions. A strong propensity to indolence, and a principle which prompts to action. There is a charm in the exercise of those physical and intellectual powers with which man is endowed. With many indolence diffuses its benumbing influence through all their faculties and powers. It becomes a disease, which strengthens itself by continuance. Habit is equally efficient in generating and confirming evil and good qualities. Extraordinary changes of moral character from bad to good have occurred in every age; but we have no right to calculate on them, so as to become indifferent to the ordinary growth of good or evil disposition. Indolence of character proceeds from a torpid state of the affections, or coldness of heart, in some partly natural, in most persons however, acquired by habit. In the state of indolence, the spellbound slumberer avails himself of every pretext for continuing to doze. The text gives one of his frivolous and groundless excuses. Consider some of the sluggard’s formidable discouragements and obstacles in the way of exertion—such as that labour is painful; that self-denial is against nature; and that there is no certain prospect of success, and that God, being all mercy, is ready to forgive at any time. You cannot question or dispute the evils, the misery and ruin to which indolence leads in this world; or the moral ruin to which the sin of lukewarmness, or indifference to your religious obligations, will lead you in the world to come. (James Flint, D. D.)

Seeing with our prejudices
We see not so much with our eyes as with our prejudices. “The wish is father to the thought.” Some men look at the religious life, and see in it nothing but what is narrow and bigoted, gloomy and morose. They do not want to see anything else. Some professing Christians look on the world’s amusements and discern no evil in them. It is to be feared they have no special desire to be convinced of any. There are members of Churches who look at Christian work in its varied departments and with its paramount claims, yet cannot be brought to discover their own qualifications to engage in it. The reason is, they have no wish to. “The slothful man saith, There is a lion in the streets.” And when anything in the shape of self-denying service is proposed to certain persons, this lion assumes most portentous dimensions, and rivals the thunder with his roar. (J. Halsey.)

Proverbs 26:17-22
He that passeth by, and meddleth with strife.
Mischievous citizens
I. The meddler (Pro_26:17).

1. His conduct defined.
2. His mischief indicated. Renders himself liable to the anger of one, if not both, of the contending parties.
   II. The liar (Pro_26:18-19).
3. 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.
4. Many a practical jester does the maniac’s mischief without the maniac’s excuse.
   III. The querulous (Pro_26:21). He is a social incendiary.
   IV. The talebearer (Pro_26:22).
5. 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.
6. 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.)

Proverbs 26:23
Burning lips and a wicked heart are like a potsherd covered with silver dross.
Putrefaction phosphorescent
The illuminating power of phosphorus appears due to an extremely slow chemical reaction, and it is affirmed that vegetable and animal substances may grow phosphorescent at a certain stage of decomposition, or even without any appearance of putrefaction. Accredited authorities cite a host of examples of fresh or stale meats which have been seen to shine during the night with a more or less vivid clearness. Fish, and especially salt-water fish, when no longer fresh, acquire a phosphorescence which brightens during the first period, of putrefaction. Leave for two or three days dead saltwater fish in non-luminous sea-water; at the end of that time the water will be covered with a thin pellicle of fatty matter, and will soon become phosphorescent. But it is not only in material nature that we thus find brightness in combination with impurity. Genius itself has been found shining amidst moral putrefaction. (Scientific Illustrations.)

A wicked heart disguising itself
This may be meant either—

1. Of a wicked heart showing itself in burning lips, furious, passionate, outrageous words, burning in malice, and presenting those to whom, or of whom, they are spoken. Ill-words and ill-will agree together as well as a potsherd and the dross of silver, which, now that the pot is broken, and the dross separated from the silver, are fit to be thrown together to the dunghill
2. Or of a wicked heart disguising itself, with burning lips, burning with the professions of love and friendship, and even persecuting a man with flatteries; this is like a potsherd covered with the scum or dross of silver, with which one that is weak may be imposed upon, as if it were of some value, but a wise man is soon aware of the cheat. This sense agrees with the following verses. (Matthew Henry.)

Proverbs 26:24-27
He that hateth dissembleth with his lips.
Clandestine hatred
I. It is often greatly disguised. “Burning lips and a wicked heart are like a potsherd covered with silver dross.
II. It is excessively corrupt. “When he speaketh fair, believe him not: for there are seven abominations in his heart.” The word number “seven,” in Scripture, denotes “fulness” or “completeness.” The idea here is, that such a man’s heart is full of abominations.
III. It is liable to exposure. “Whose hatred is covered by deceit, his wickedness shall be shewed before the whole congregation.” Dissembling never answers in the end. The Providence of God brings dark deeds to light. All sin will one day be stripped of its mask, and laid bare in all its putrescent hideousness to the open eye of the universe.
IV. It is self-ruinous. “Whoso diggeth a pit shall fall therein.” Evil is a hard worker. It digs pits and rolls stones. And what is worse, all its hard work is self-ruinous. Into the pit which they have dug they shall tumble. Those who plot mischief for others will be overwhelmed with it themselves. Moab, in attempting to curse Israel, fell himself under the curse of God. Haman’s gallows for Mordecai was his own “promotion of shame.” The enemies of Daniel were devoured in the ruin which they plotted against him. Thus does God “take the wise in his craftiness, the wicked in his wickedness.” The malice that meditates the evil is often the cause of its own overthrow.
V. It is socially pernicious. “A lying tongue hateth those that are afflicted by it; and a flattering mouth worketh ruin.”

1. It injures by its slanders. “A lying tongue hateth those that are afflicted by it.”
2. It injures by its flatteries. Flattery is a social curse. (D. Thomas, D. D.)

By injuring others we are ourselves often the greatest sufferers
The wasp’s sting is provided with a barb, and when he feels particularly vicious, and drives the sting into the flesh, it becomes so firmly imbedded that the only way for him to escape is to leave the sting behind. This, however, is sure to cause his death. He receives himself such a wound that he cannot recover. We sometimes forget that when we hurt others by stinging words and treacherous acts, we ourselves, in the long run, are generally the greatest sufferers. (W. Judson.)

Proverbs 26:28
A flattering mouth worketh ruin.
How may we best cure the love of being flattered
I. What flattery is. Solomon calls it “a mouth that flatters.” All that comes from the flatterer is complaisant, only heartiness and sincerity are wanting. All that appears is “a fair semblance,” but very falsehood. The actor in this tragedy never forgets himself and his own advantage, stripping the novice he hath coaxed, and living on him whom he deceived. There are two kinds of flattery: a self-flattery, and a flattery from others. As to the qualities of flattery, it may be hellish, revengeful, servile, cowardly, covetous, or envious. Love to be flattered is a disease of human nature. It is an immoderate desire of praise. When this desire prevails, we believe what the flatterer saith; set the value on ourselves by what such affirm of us. Another branch of love to be flattered is an affected seeking to ourselves, or giving unto others unnecessary occasions of setting forth the worth of our persons, actions, and qualifications, according to the standard of flatterers; a well-pleasedness to hear the great and good things by dissembling flatterers ascribed to us which either we never did, or did in manner much below what they report them. But—
II. Love of undue praise is pernicious. It destroys virtuous principles, natural inclinations to good, estates, reputation, safety and life, the soul and its happiness.
III. What may best effect its cure?

1. Consider the bad name that flattery hath ever had.
2. View the deplorable miseries it hath filled the world with.
3. Suspect all who come to you with undue praise.
4. Reject the friendship of the man who turns due praises into flattery.
5. Look on flattery, and your love for it, as diametrically opposed to God in the truth of all His Word.
6. Cultivate generous and pure love to all that is good.
7. Get and keep the humble frame of heart. Undue love of the praise of men is sacrilegious robbery of God. (Henry Hurst, M. A.)

The flatterer
As to the flatterer, he is the most dangerous of characters. He attacks at points where men are naturally most successfully assailable; where they are most in danger of being thrown off their guard and giving him admission. And when by his flatteries he has thus got the mastery, then follows the execution of the end for which they were employed—“worketh ruin.” The expression is strong, but not stronger than experience justifies. It even works ruin to the most interesting characters—characters admired and worthy of the admiration—by infusing a principle that spoils the whole, the principle of vanity and self-conceit. They thus lose their loveliest and most engaging attraction. And whatever be the selfish object of the flatterer, his selfishness obtains its gratification by the ruin of him whom his flatteries have deceived. (R. Wardlaw, D. D.)

Flattery worketh ruin
The stem of the ivy is furnished with root-like suckers which insinuate their spurs into the bark of trees or on the surface of a wall. Who has not seen with regret some noble ash-tree covered with ivy, in whose embrace it rapidly yields up its life? Surely the root is draining the tree of its sap, and transferring it to its own veins. Thus does a sycophant gradually extend his influence over a patron until the manliness of that patron succumbs to his ascendancy. The hero is ruined, and the flatterer flourishes in his place. Beware of the insinuating aptitudes of the parasite! Let him, like ivy on a wall, keep his proper situation. Protect a noble nature from his advances. (Scientific Illustrations.)

Flattery cannot compensate for the damage it works
Parasitic plants send their roots into the substance of another plant, and derive their food from its juices; but though, like some of the human kind, they live upon their neighbour’s bounty, it must be admitted that they sometimes reward their benefactor by adorning it with their beautiful flowers. The Rafflesia Arnoldi, for example, whose flower is three feet across, and whose cup will contain several pints of fluid, grows attached to the stem of a climbing cistus in Sumatra. The mistletoe also, whose silvery berries adorn the oak. Whether these offerings of the parasite bear any reasonable proportion to the amount of damage done by it must be a question open to doubt. Certain it is that the offerings of the social parasite to his benefactor, consisting as they do of subservience, flattery, and petty traits, are no real benefit to anybody; whilst, on the other hand, the injury which the parasite does to honesty and manliness is most unmistakable. On the whole, we are inclined to think that all the productions of parasites, whether vegetable or human, are not sufficient to make us value the producers very highly. (Scientific Illustrations.).

Proverbs 26:1
rain in harvest] “For six months in the year no rain falls [in Palestine], and the harvests are gathered in without any of the anxiety with which we are so familiar lest the work be interrupted by unseasonable storms. In this respect at least the climate has remained unchanged since the time when Boaz slept by his heap of corn; and the sending thunder and rain in wheat harvest was a miracle which filled the people with fear and wonder (1Sa_12:16-18); and Solomon could speak of ‘rain in harvest’ as the most forcible expression for conveying the idea of something utterly out of place and unnatural (Pro_26:1).”—Smith’s Dict. of Bible, Art. Rain.

Proverbs 26:2
bird] Rather, sparrow. The mention of a particular bird, the swallow, in the next clause makes it probable that a particular bird is intended here also.
come] Rather, light.
The whole proverb gains by the rendering of R.V.:
As the sparrow in her wandering, as the swallow in her flying,
So the curse that is causeless lighteth not.
The reading, “shall come to him” (who invokes it), instead of “shall not come,” which involves the change of only a single letter in the Hebrew, mars the force and beauty of the comparison. It may perhaps have been suggested by the idea that the subject of this verse—he who invokes the curse—would be “the fool,” as in the group of Proverbs , vv1-12 here.
Pro_26:3-12. The proverbs of this group have all of them, as has Pro_26:1 of the chapter, the “fool” for their subject.

Proverbs 26:4-5
according to] Let not your answer be according to his folly in foolishness; but let it be according to it in appositeness.

Proverbs 26:6
the feet] Rather his own feet, R.V.
By choosing such a messenger he robs himself by his own act of the means of attaining his end, and suffers accordingly.

Proverbs 26:7
are not equal] Rather, hang loose, R.V. The strongest members of the body and the weightiest aphorisms of wisdom are alike useless appendages to one who lacks the power to turn them to account.

Proverbs 26:8
bindeth a stone in a sling] This, which is the rendering of the LXX. (ὅς ἀποδεσμεύει λίθον ἐν σφενδόνῃ), must be taken to mean, he who “bindeth fast” (R.V. marg.) a stone so that it cannot come out, thus frustrating by his action the very purpose for which a stone is put into a sling. Such a proceeding is a fit emblem of the incongruity of “giving honour to a fool.” But the Heb. word thus rendered “sling,” that which casts away stones, occurs nowhere else, and it may have the meaning of a heap or collection of stones. And it is so understood both in A.V. marg., As he that putteth a precious stone in an heap of stones, and in R.V. text, As a bag of gems in an heap of stones. This rendering gives point to the comparison: To put honour on one who is so utterly undeserving of it as a fool, is like hiding precious stones among worthless pebbles. It necessitates however our understanding the word “stone,” used absolutely and without anything in the context (as in Exo_28:9; Exo_35:27) to limit its meaning, of a precious stone or gem.
Some commentators both ancient and modern have supposed that the “heap of stones” referred to is that under which the criminal who had been stoned to death lay buried. A similar idea appears in Coverdale’s rendering: “He that setteth a fool in hye dignite, that is even as yf a man dyd caste a precious stone upon the galous.”
For the “bag,” “that which” (instead of “he that”) “bindeth fast,” or holdeth securely precious stones, or other valuables, comp. Pro_7:20; Gen_42:35 (“bundle”), where the Heb. word is the same as here.

Proverbs 26:9
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 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.

Proverbs 26:10
The number and variety of interpretations which have been given to this verse justify the remark of R.V. marg. that “The Hebrew is obscure.”
The rendering of R.V. text is: As an archer (comp. Job_16:13, where the same Heb. word is so rendered) that woundeth all, so is he that hireth the fool and he that hireth them that pass by. But the objection to this is that instead of the fool being the main subject, as he is in all this group of proverbs, he is out of place, and the introduction of him mars the symmetry of the proverb, which should run: As an archer who wounds every one within his reach, friend and foe alike, so is a master who hires all who pass by, good workman and bad indifferently.
For this reason, if for no other, the rendering of R.V. margin is to be preferred: A master-worker formeth all things (we may supply in thought, either (1) and in order to do so makes wise choice of his instruments, or (2) he therefore is wise who employs such an one); but he that hireth the fool is as he that hireth them that pass by—every unskilled instrument that comes to his hand.
The introduction of the word God in A.V. is without authority, and the sense given by it to the proverb is less pertinent.

Proverbs 26:11
So a fool returneth to] Rather, So is a fool that repeateth, R.V.; iterat, Vulg. The Heb. word is not the same as in the first clause of the verse. Comp. on the proverb 2Pe_2:22.
Pro_26:13-16. Another small group of four proverbs, of which the “sluggard” is the subject.

Proverbs 26:13
Almost identical with Pro_22:13, where see note.
the slothful man] Rather, the sluggard. See Pro_26:16, note.

Proverbs 26:14
“He will not get up in the morning; he turns from side to side, just like a door which swings backward and forward upon its hinges, but of course never gets any further.” Horton, ch. xx. p. 263, where a graphic picture of the sluggard is drawn by bringing together the different notices of him in the Book of Proverbs.

Proverbs 26:15
his bosom] Rather, the dish, as in Pro_19:24, where see note. grieveth] Rather, wearieth. It is too much trouble to him.

Proverbs 26:16
sluggard] The A.V. after rendering the Heb. word (which is the same in all four verses), slothful, three times, here changes it to sluggard. It is better to keep one word throughout.
render a reason] Or, answer discreetly, R.V. marg.

Proverbs 26:17
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 place the “meddling” is implied as the consequence of his “vexing himself.” He is provoked to interfere.
By neglecting the Heb. accents the word rendered passeth by is transferred in R.V. margin to the dog: “a passing dog.” But the force of the proverb lies in the fact that the man who is provoked to interfere is a mere passer by; the strife in no way belongs to him.
the ears] The LXX. substitute, the tail: ὁ κρατῶν κέρκον κυνός. 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.

Proverbs 26:19
in sport] Fatal mischief may come of thoughtlessness apart from malice.

Proverbs 26:20
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 δίθυμος, a man of strife or discord, but in Pro_26:22, κέρκωψ, a jackanapes.

Proverbs 26:21
kindle] Better, inflame, R.V.

Proverbs 26:22
wounds] Rather, dainty morsels; λόγοι μαλακοί, LXX. The proverb is repeated from Pro_18:8, where see note.

Proverbs 26:23
burning] Better, fervent, R.V., with protestations of affection.
a potsherd covered] The rendering, an earthen vessel overlaid, R.V. makes the meaning clearer.

Proverbs 26:24
and] But he layeth up &c. (R.V.) gives the sense more forcibly. Comp. 2Sa_3:27.

Proverbs 26:26
Whose] i.e. whose-ever. Qui operit odium, Vulg. This makes the statement general, whereas it is really a continuation of the preceding verses. Render, with R.V.,
Though his hatred cover itself with guile,
His wickedness shall be openly shewed before the congregation.

Proverbs 26:27
Comp. Psa_7:15-16; Sir_27:25-27.

Proverbs 26:28
Comp. “Proprium humani ingenii est odisse quem læseris.” Tacitus, Agric., cap. 42.

Proverbs 26:1-28
The following commentary covers Chapters 10 through 31.
In chapter 10 begin the details which teach those who give ear how to avoid the snares into which the simple might fall, the path to be followed in many cases, and the consequences of men’s actions: in short, that which characterises wisdom in detail, what may be prudence for man, divine discretion for the children of God; and also, the result of God’s government, whatever appearances may be for awhile. It is well to observe, that there is no question of redemption or propitiation in this book; it proposes a walk according to the wisdom of God’s government.
In the final chapter we have the character of a king according to wisdom, and that of the woman in her own house-the king who does not allow himself that which, by darkening his moral discernment through the indulgence of his lusts, would make him unfit to govern. In the woman we see the persevering and devoted industry which fills the house with riches, brings honour to its inhabitants, and removes all the cares and anxieties produced by sloth. The typical application of these two specific characters is too evident to need explanation. The example of the woman is very useful, as to the spirit of the thing, to one who labours in the assembly.
Although in this book the wisdom produced by the fear of Jehovah is only applied to this world, it is on that very account of great use to the Christian, who, in view of his heavenly privileges, might, more or less, forget the continual government of God. It is very important for the Christian to remember the fear of the Lord, and the effect of God’s presence on the details of his conduct; and I repeat that which I said at the beginning, that it is great grace which deigns to apply divine wisdom to all the details of the life of man in the midst of the confusion brought in by sin. Occupied with heavenly things, the Christian is less in the way of discovering, by his own experience, the clue to the labyrinth of evil through which he is passing. God has considered this, and He has laid down this first principle, “wise unto that which is good, and simple concerning evil.” Thus the Christian may be ignorant of evil (if a worldling were so, he would fall into it), and yet avoid it through his knowledge of good. The wisdom of God gives him the latter; the government of God provides for all the rest. Now, in the Proverbs, we have these things in principle and in detail. I have not dwelt on the figurative character of the forms of evil. They are rather principles than figures. But the violent man of the last days is continually found in the Psalms; and Babylon is the full accomplishment of the woman who takes the simple in her snares and leads them down to death; just as Christ is the perfect wisdom of God which leads to life. But these two things which manifest evil proceed from the heart of man at all times since the fall: only we have seen that there is an active development of the wiles of the evil woman, who has her own house and her own arrangements. It is not simply the principle of corruption, but an organised system, as is that of sovereign wisdom.

Proverbs 26:1-28
Proverbs 26 – The Nature of the Fool and the Lazy Man
A. Fools and sluggards.

1. (1) Honor doesn’t fit the fool.
   As snow in summer and rain in harvest,
   So honor is not fitting for a fool.
   a. As snow in the summer and rain in the harvest: These things are out of place and in an economy based on grain grown in the field, they are disasters of bad timing.
   i. “A snow-fall in summer would signal the times are out of joint and would be catastrophic (cf. 1Sa_12:17). Snow or rain ruins the grain harvest by damaging and causing it to rot.” (Waltke)
   b. Honor is not fitting for a fool: Honor for the fool is also out of place – and can lead to disaster.
   i. “The ‘fool’ is the stupid person who is worthless and vain (just the kind of person popular culture seems to honor).” (Ross)
   ii. “The present age, through the tricks of publicity, is especially prone to idolize ‘vain and light persons’, for whom the treatment of verse 3 might be better medicine.” (Kidner)
   iii. “Because he neither deserves it, nor knows how to use it, but his folly is both increased and publicly manifested by it.” (Poole)
2. (2) The destiny of a curse without cause.
   Like a flitting sparrow, like a flying swallow,
   So a curse without cause shall not alight.
   a. Like a flitting sparrow, like a flying swallow: Solomon described birds that fly without taking rest on a branch or a surface.
   b. So a curse without cause shall not alight: In the same way that a bird will fly without landing, so a curse that someone makes without proper cause before God will not alight. If someone pronounces a curse it does not have magical properties; there must be cause before God for it to have any power.
   i. “Therefore, if the heart knows that a curse is unjust it may rest in the certainty that it cannot harm.” (Morgan)
   ii. “Since the Creator and Lord of history is the source of blessing and cursing through a fellow human being, the proverb infers that the undeserved/unfitting curse is ineffective because the Sovereign does not back it up.” (Waltke)
   iii. “What was David the worse for Shimei’s rash railings? Or Jeremiah for all the people’s cursings of him? [Jer_15:10].” (Trapp)
   iv. “Balaam is the reluctant witness against all superstition: ‘How can I curse whom God has not cursed?’ (Num_23:8).” (Kidner)
3. (3-6) Dealing with fools.
   A whip for the horse,
   A bridle for the donkey,
   And a rod for the fool’s back.
   Do not answer a fool according to his folly,
   Lest you also be like him.
   Answer a fool according to his folly,
   Lest he be wise in his own eyes.
   He who sends a message by the hand of a fool
   Cuts off his own feet and drinks violence.
   a. Whip for the horse, a bridle for the donkey: There is an instrument appropriate for these animals. There is also an instrument that fits the fool: a rod for the fool’s back. What they will not learn from the words of wisdom they must learn through the infliction of pain.
   i. “Like brute animals, force is the only language they understand.” (Garrett)
   ii. “This proverb, with its fellows, is written for us in two capacities: as people dealing with fools, and as potential fools ourselves.” (Kidner)
   b. Do not answer a fool according to his folly: When a fool pours forth his foolishness, it is often right to not answer them. Sometimes contending with a fool can make one just like the fool.
   i. Do not answer a fool: “When he is incorrigible, or when he is inflamed with passion or wine, etc., or when it is not necessary, nor likely to do him good.” (Poole)
   ii. “One should not descend to his level of thought. To get into an argument with a fool like that would only make one look like a fool as well.” (Ross)
   iii. “Hezekiah would not answer Rabshakeh, nor Jeremiah Hananiah; [Jer_28:11] nor our Saviour his adversaries. [Mat_26:62 Joh_19:9] He reviled not his revilers, he threatened not his open opposites. [1Pe_2:23].” (Trapp)
   c. Answer a fool according to his folly: Other times the right thing is to answer a fool. Sometimes a wise answer to a fool will expose his folly and prevent him from becoming wise in his own eyes.
   i. Answer a fool: “When he is capable of receiving good by it, or when it is necessary for the glory of God, or for the discharge of a man’s duty, or for the good of others.” (Poole)
   ii. “Answer that is in agreement with the Lord’s wisdom puts the fool’s topsy-turvy world right side up and so is fitting.” (Waltke)
   iii. Those who think Pro_26:4 contradicts Pro_26:5 are unfamiliar with the nature of practical wisdom in life. “They are put together to show that human problems are often complicated and cannot always be solved by appealing to a single rule.” (Ross)
   iv. “Oh, for wisdom to govern the tongue, to discover the right time to speak and the right time to stay silent. How instructive is the pattern of our great Master! His silence and his answers were equally worthy of himself. The former always conveyed a dignified rebuke. The latter responded to the confusion of his contentious enemies.” (Bridges)
   d. He who sends a message by the hand of a fool: One should never expect a good result from sending a message by the hand of a fool. It is like harming one’s self. Curiously, God chose the foolish things of this world to be His messengers (1Co_1:27), but He wants them to be something better than fools in His work.
4. (7-12) The nature of the fool.
   Like the legs of the lame that hang limp
   Is a proverb in the mouth of fools.
   Like one who binds a stone in a sling
   Is he who gives honor to a fool.
   Like a thorn that goes into the hand of a drunkard
   Is a proverb in the mouth of fools.
   The great God who formed everything
   Gives the fool his hire and the transgressor his wages.
   As a dog returns to his own vomit,
   So a fool repeats his folly.
   Do you see a man wise in his own eyes?
   There is more hope for a fool than for him.
   a. Like the legs of the lame that hang limp is a proverb in the mouth of fools: In a series of “like the” statements, Solomon colorfully explained the nature of the fool.

• The fool’s possession of wisdom (such as a proverb in the mouth) is useless, like the legs of the lame.
• The fool’s receiving of honor is stupid, like the one who binds a stone in a sling so that it can’t be cast out.
• The fool’s attempt to proclaim wisdom brings pain, like a thorn that goes into the hand of a drunkard.
  i. These are absurd illustrations, but “no less absurd is he that giveth to a fool that honour and praise which he is not capable either of receiving, or retaining, or using aright, but it is quite wasted upon him, and doth him more hurt than good.” (Poole)
  ii. Like the one who binds a stone in a sling: “A sling was made of a leather or textile strip that had been broadened in the middle and into which the stone was placed, but never bound” (Waltke). “The stone tied in the sling may swing back around and hit the slinger” (Garrett).
  iii. Like a thorn that goes into the hand of a drunkard: “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.” (Trapp)
  b. Gives the fool his hire and the transgressor his wages: God’s guidance and governing over all things extends to the fool and the transgressor. He will make sure they get what is due, as both their hire and their wages.
  i. “As he made all so he maintains all, even the evil and the unthankful…or he allows them a livelihood, gives them their portion in this life, fills their bellies with his good treasure, but by it sends leanness into their souls, or if he fattens them, it is to fit them for destruction, as fated ware is fitted for the meat market.” (Trapp)
  c. As a dog returns to his own vomit, so a fool repeats his folly: A fool will not change their ways apart from a dramatic transformation. Just as it is in the dog’s nature to return to his own vomit, it is the fool’s nature to repeat his folly. 2Pe_2:22 used this verse to illustrate the repulsive nature of a sinner returning to their sin.
  i. “An intentionally repulsive simile. It juxtaposes a fool with the contemptible dog; his destructive folly with the dog’s vomit; and the fool’s incorrigibility with the dog’s repulsive nature to return to its vomit, to sniff at it, to lick it, and finally to eat it.” (Waltke)
  ii. “We naturally turn away from this sight. Would that we had the same disgust at the sin that it so graphically portrays.” (Bridges)
  d. Do you see a man wise in his own eyes? Despite the severe treatment of the fool, Solomon thought of a man in even worse danger – the proud man, the one wise in his own eyes. This is a special type of folly, one that will never learn the ways of wisdom.
  i. “The greatest fool is the fool who does not know he is a fool.” (Morgan)
  ii. “The peril is a very subtle one. We are prone to be wise in our own conceits, without knowing that we are so. A simple test may be employed. When we fail to seek divine guidance in any undertaking it is because we do not feel our need of it; In other words, we are wise in our own conceit. There is no safer condition of soul, than that self-distrust, that knowledge of ignorance, which drives us persistently to seek for the wisdom which comes from above.” (Morgan)

1. (13-16) The nature of the lazy man.
   The lazy man says, “There is a lion in the road!
   A fierce lion is in the streets!”
   As a door turns on its hinges,
   So does the lazy man on his bed.
   The lazy man buries his hand in the bowl;
   It wearies him to bring it back to his mouth.
   The lazy man is wiser in his own eyes
   Than seven men who can answer sensibly.
   a. There is a lion in the road: The lazy man will create any excuse to avoid work. A lion in the road was a virtual impossibility in Biblical times. The lazy man shows creative talent (imagining not only a lion, but a fierce lion) and a form of work, but it is dedicated to the effort of avoiding work.
   b. As a door turns on its hinges: The only way a door can turn is on its hinges. The only turning the lazy man does is on his bed.
   i. On his bed: “But comes not off, unless lifted or knocked off. So neither comes the sluggard out of his feathered nest, where he lies soaking and stretching, unless hard hunger or other necessity rouse and raise him.” (Trapp)
   ii. On its hinges: “The humor in this verse is based on the analogy with a door—it moves but goes nowhere. Likewise, the sluggard is hinged to his bed.” (Ross)
   c. It wearies him to bring it back to his mouth: The lack of energy and initiative in the lazy man is so profound that he can’t or won’t properly care for his personal needs.
   i. “The sluggard so dislikes any form of work that the very thought of exerting himself exhausts him.” (Waltke)
   ii. “Admiration for the wit of this portraiture has to be tempered with disquiet, on reflection that the sluggard will be the last to see his own features here (see 16), for he has no idea that he is lazy: he is not a shirker but a ‘realist’ (13); not self-indulgent but ‘below his best in the morning’ (14); his inertia is ‘an objection to being hustled’ (15); his mental indolence a fine ‘sticking to his guns’ (16).” (Kidner)
   d. The lazy man is wiser in his own eyes: The lazy man may lack energy and initiative, but he doesn’t lack a high opinion of himself. He considers himself smarter than seven men who can answer sensibly. The lazy man has great confidence in his own abilities but never seems to accomplish much.
   i. Seven men: “Seven here only means perfection, abundance, or multitude. He is wiser in his own eyes than a multitude of the wisest men.” (Clarke)
   B. The wise person avoids sins of speech.
2. (17) The wisdom of not interfering in the disputes of others.
   He who passes by and meddles in a quarrel not his own
   Is like one who takes a dog by the ears.
   a. He who passes by and meddles in a quarrel not his own: Some find it irresistible to get involved in the disputes of other people. The quarrel doesn’t really belong to them, but he makes it his own. Jesus knew when to not get involved in another’s dispute (Luk_12:14).
   i. Meddles: “The Hebrew verb literally means ‘become excited’…the Hebrew could fit the line—someone who gets angry over the fight of another.” (Ross)
   b. Is like one who takes a dog by the ears: It is a foolish and dangerous thing to take a dog by the ears. Once one does, it’s hard to let go without getting bit, and the dog never appreciates it.
   i. “Exposeth himself to great and needless hazards, as a man that causelessly provoketh a mastiff dog against himself.” (Poole)
   ii. “Not even Samson grabbed the foxes by their ears (Jdg_15:4).” (Waltke)
   iii. “There is a world of difference between suffering as a Christian and suffering as a busybody. Even with Christian intentions, many of us are too fond of meddling in other peoples’ affairs.” (Bridges)
   iv. “This proverb stands true ninety-nine times out of a hundred, where people meddle with domestic broils, or differences between men and their wives.” (Clarke)
3. (18-19) The danger of the practical joker.
   Like a madman who throws firebrands, arrows, and death,
   Is the man who deceives his neighbor,
   And says, “I was only joking!”
   a. Like a madman who throws firebrands, arrows, and death: Solomon painted the picture of a fierce warrior with many weapons, spreading destruction everywhere.
   b. Is the man who deceives his neighbor: The man who plays tricks on others, deceiving them, and covering it by saying, “I was only joking!” is a danger to others – and a very unwelcome companion.
   i. “He bears no malice. He indulges only the pure love of mischief. He carries on a scheme of imposition as harmless play. His companions compliment him on his adroitness and join in the laugh of triumph over the victim of his cruel jest.” (Bridges)
4. (20-22) The dangerous words of the talebearer.
   Where there is no wood, the fire goes out;
   And where there is no talebearer, strife ceases.
   As charcoal is to burning coals, and wood to fire,
   So is a contentious man to kindle strife.
   The words of a talebearer are like tasty trifles,
   And they go down into the inmost body.
   a. Where there is no talebearer, strife ceases: Just as wood fuels a fire, so the talebearer or gossip fuels strife. The fire won’t continue to burn without the wood, and the strife won’t continue when the talebearer stops their work. James described the power of words to set a destructive fire (Jas_3:6).
   i. “As long as there is an ear to receive, and a tongue to pass on, some piece of malicious slander will continue to circulate. But directly it reaches a hearer who will not whisper it forward, in that direction at least its progress is arrested.” (Meyer)
   ii. “The tale-receiver and the tale-bearer are the agents of discord. If none received the slander in the first instance, it could not be propagated. Hence our proverb, ‘The receiver is as bad as the thief.’ And our laws treat them equally; for the receiver of stolen goods, knowing them to be stolen, is hanged, as well as he who stole them.” (Clarke)
   b. So is a contentious man to kindle strife: Strife doesn’t create itself. It has a maker, and it is the gossip, the talebearer, the contentious man.
   i. “In the absence of such a person, old hurts can be set aside, and discord can die a natural death. Even so, we often find a juicy tidbit of defamation irresistible.” (Garrett)
   c. The words of a talebearer are like tasty trifles: This proverb, repeated from 18:8, explains that the gossip and evil reports brought by the talebearerare almost impossible to resist. Those who should know better find it difficult to tell the talebearerto stop talking.
   i. “The words of a gossip [talebearer] in an unguarded moment may inflict irreparable injury. This evil may be welcomed in certain circles that thrive on scandal. But that does not alter the real character of a gossip, who is detested by both God and man.” (Bridges)
   d. They go down into the inmost body: When we receive the words of a talebearer, they normally have an effect on us. The words go down into us and often change the way we think and feel about people, even if what the talebearersays isn’t true or isn’t confirmed. God gave a strong word regarding the confirmation of testimony (Deu_19:15, 2Co_13:1, 1Ti_5:19).
   i. Once we start eating these tasty trifles, it is hard to stop. “When such tasty bits are taken into the innermost being, they stimulate the desire for more.” (Ross)
   ii. “This was delivered before, Pro_18:8, and is here repeated, as being a point of great concernment to the peace and welfare of all societies, and fit to be oft and earnestly pressed upon the consciences of men, because of their great and general proneness to this sin.” (Poole)
5. (23) Fair words covering a foul heart.
   Fervent lips with a wicked heart
   Are like earthenware covered with silver dross.
   a. Fervent lips with a wicked heart: There are people who are able to speak with power and persuasion, but they have a wicked heart. The ill effect of their wicked heart is made much more effective because of their fervent words.
   i. “As Luther renders this text; – a bad mouth, and a worse heart. Wicked men are said to speak with a heart and a heart, [Psa_12:2, marg.} as speaking one thing and thinking another, drawing a fair glove on a foul hand.” (Trapp)
   b. Like earthenware covered with silver dross: This is an example of something that looks superficially good with a silver veneer, but it is worthless earthenware on the inside. So, the man mentioned in the first line may attract people superficially, but inside he is worthless.
   i. “Because of its silvery gloss, this slag was used as a glaze for ceramics.” (Waltke)
   ii. “Lips which make great professions of friendship are like a vessel plated over with base metal to make it resemble silver; but it is only a vile pot, and even the outside is not pure.” (Clarke)
6. (24-26) The secret hater.
   He who hates, disguises it with his lips,
   And lays up deceit within himself;
   When he speaks kindly, do not believe him,
   For there are seven abominations in his heart;
   Though his hatred is covered by deceit,
   His wickedness will be revealed before the assembly.
   a. He who hates, disguises it with his lips: It is common for those who hate others – God or men – to disguise it with their words. They don’t want to give up their hate, but they don’t want to be known as a hater.
   i. “Charming words might merely cover evil thoughts.” (Ross)
   b. He lays up deceit within himself: The secret hater deceives others, but he also deceives himself. He imagines himself to be a better man than he really is.
   c. When he speaks kindly, do not believe him: This secret hater should not be trusted. Even if he speaks kindly, his words do not reflect the true thoughts of his heart – his hatred is covered by deceit.
   i. Seven abominations in his heart: “Seven abominations is an abstraction for the full panoply of his wicked thoughts and deeds that utterly offend the moral sensibilities of the righteous.” (Waltke)
   d. His wickedness will be revealed before the assembly: Whether this assembly is in the world or the world to come, the wickedness and evil heart of the secret hater will be revealed.
   i. “He shall be detected and detested of all, sooner or later. God will wash off his varnish with rivers of brimstone.” (Trapp)
   ii. The assembly: “refers to a legal assembly convoked to try the enemy’s evil deeds and to mete out punishment. In Proverbs justice is meted out in an indefinite future that outlasts death.” (Waltke)
7. (27-28) The self-appointed judgment on the lying tongue.
   Whoever digs a pit will fall into it,
   And he who rolls a stone will have it roll back on him.
   A lying tongue hates those who are crushed by it,
   And a flattering mouth works ruin.
   a. Whoever digs a pit will fall into it: In His judgments, God often appoints that people reap what they sow; that He will treat them the same way they have treated others. They will fall into the pit they dug for others; the stone they rolled against someone else will roll back on them.
   i. “For samples consider Haman (Est_7:10) and Daniel’s enemies (
   Dan_6:24-28).” (Ross)
   ii. “Cardinal Benno relates a memorable story of Pope Hildebrand, or Gregory VII, that he hired a base fellow to lay a great stone upon a beam in the church where Henry IV, the emperor, used to pray, and so to lay it that it might fall as from the top of the church upon the emperor’s head, and kill him. But while this wretch was attempting to do it, the stone, with its weight, drew him down, and falling upon him, dashed him in pieces upon the pavement.” (Trapp)
   b. A lying tongue hates those who are crushed by it: The liar does his destruction without sympathy for others. He does not feel sorry for the ones he crushes; he actively hates them.
   i. “Lying is an act of hatred. In one way or another, lies destroy those whom they deceive. Therefore the liar despises not only the truth but his victims as well.” (Garrett)
   ii. Those who are crushed: “Classifying himself among the oppressed Paul said: ‘We are hard pressed on every side, but not crushed; perplexed, but not in despair; persecuted, but not abandoned; struck down, but not destroyed’ (2Co_4:8-9).” (Waltke)
   c. A flattering mouth works ruin: Flattery is another way the lying tongue brings ruin. Their flattering mouth builds pride and manipulates others for deceptive goals.
   i. “The heart of the matter is exposed in 28, with the fact that deceit, whether it hurts or soothes, is practical hatred, since truth is vital, and pride fatal, to right decisions.” (Kidner)
   ii. “False love proves to be true hatred.” (Trapp)
   iii. “Pray for wisdom to discover the snare, for gracious principles to raise us up above vain praises, for self-denial, for the capacity to be content and even thankful without such flatteries. This will be our security.” (Bridges)

Proverbs 26:1
CONTENTS
Under various similitudes, the Proverbs are continued to shew the wisdom of the wise, and the sad conduct of foolish men.
Pro_26:1-9 As snow in summer, and as rain in harvest, so honour is not seemly for a fool. As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. A whip for the horse, a bridle for the ass, and a rod for the fool’s back. Answer not a fool according to his folly, lest thou also be like unto him. Answer a fool according to his folly, lest he be wise in his own conceit. He that sendeth a message by the hand of a fool cutteth off the feet, and drinketh damage. The legs of the lame are not equal: so is a parable in the mouth of fools. As he that bindeth a stone in a sling, so is he that giveth honour to a fool. As a thorn goeth up into the hand of a drunkard, so is a parable in the mouth of fools.
Every one of these parables, no doubt, hath a very significant and pointed meaning, But, so very different is the plan and stile of the oriental method of writing, compared to ours, that it is not very easy to discover the exact reference. One elucidation may, however, serve to throw a light upon many. The inequality of the legs of the lame should seem to imply, how unsuited mingled things in religion are in general; and especially in things which have reference to divine truths. Thus, for example, if the preachers of the gospel mingle things of human merit with divine excellency, and join creature-works with Christ’s salvation; here is a vast disproportion, a lameness from in equality. And by a parity of reasoning, the same may be spiritually applied to the other proverbs.

Proverbs 26:10-28
The great God that formed all things both rewardeth the fool, and rewardeth transgressors. As a dog returneth to his vomit, so a fool returneth to his folly. Seest thou a man wise in his own conceit? there is more hope of a fool than of him. The slothful man saith, There is a lion in the way; a lion is in the streets. As the door turneth upon his hinges, so doth the slothful upon his bed. The slothful hideth his hand in his bosom; it grieveth him to bring it again to his mouth. The sluggard is wiser in his own conceit than seven men that can render a reason. He that passeth by, and meddleth with strife belonging not to him, is like one that taketh a dog by the ears. As a mad man who casteth firebrands, arrows, and death, So is the man that deceiveth his neighbour, and saith, Am not I in sport? Where no wood is, there the fire goeth out: so where there is no talebearer, the strife ceaseth. As coals are to burning coals, and wood to fire; so is a contentious man to kindle strife. The words of a talebearer are as wounds, and they go down into the innermost parts of the belly. Burning lips and a wicked heart are like a potsherd covered with silver dross. He that hateth dissembleth with his lips, and layeth up deceit within him; When he speaketh fair, believe him not: for there are seven abominations in his heart. Whose hatred is covered by deceit, his wickedness shall be shewed before the whole congregation. Whoso diggeth a pit shall fall therein: and he that rolleth a stone, it will return upon him. A lying tongue hateth those that are afflicted by it; and a flattering mouth worketh ruin.
I do not think it necessary to enlarge the volume by offering any comment upon what is here said. If read with a spiritual eye to Christ and his gospel, they are all, more or less, capable of conveying much instruction. And, under this point of view, I would recommend the book of Proverbs to the Reader. Pro_1:6

Proverbs 26:28
REFLECTIONS
If the Reader discovers Jesus in the midst of these verses, he will find what the wise man hath elsewhere observed, and with truth is found to be the case, that his name is as ointment poured forth. The discovery of his Person, and the apprehension of his character, relations, and offices, by faith, hath a blessed effect to endear the scriptures to our hearts. And indeed without this discovery, what can we be said to learn in a way of salvation. And Reader! whether we discover him or not, depend upon it here Jesus is. Christ is in all, and through all, and with all. He fills the whole in the church, the word, the promises, and the hearts of his people. Lord! open mine eyes to see the wonderous things of thy law. Open mine heart to feel the full influences of thy grace. Be thou the sum and substance of all my pursuits and desires: and be thou formed in my heart the hope of glory.