Proverbs Chapter 26

PROVERBS Chapter 26

The Fool Promoted 26:1 “Rain in harvest suggests that damage, not only incongruity (incompatibility, inconsistency), comes of capricious evaluations. (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 p.

161). Promoting a fool may cause some real damage, “since he may think of himself as competent and actually try to take charge” (Garrett p. 211). There is a real danger in giving praise to a fool, but in our modern society, especially in the education system, children are being praised not for doing good work or applying themselves, but rather for just being themselves. Note the word “honor” includes the ideas of respect, advancement, and accolades.

The Answer To Superstition 26:2 The unpredictable fluttering nature of a bird’s flight demonstrates a person’s inability to place a curse on another who does not deserve it. “Like a fluttering sparrow or darting sparrow, it (the curse) does not settle down; it does not reach its destination” (Gaebelein p. 1087). “Balaam is the reluctant witness against all superstition: ‘How can I curse whom God has not cursed?’ (Numbers 23:8)” (Kidner p. 162). Here we are liberated from the misconception that blessings and curses have objective existence, that once uttered, they had to happen. The Scriptures point out that the power of a blessing or curse depends on the power of the one behind it. Only God can truly bless or curse. This verse is found among verses talking about fools (1,3), hence the idea could be that the reproaches and curses from a fool are ineffective and shouldn’t be feared.

Handling The Fool 26:3 “Psalm 32:9 should warn us that this proverb, with its fellows, is written for us in two capacities: as people dealing with fools, and as potential fools 1

ourselves” (Kidner p. 162). The reason that a rod is for the back of the fool, is because the fool is the man or woman who doesn’t listen to intellectual or moral persuasion. Like a horse or donkey, he can’t be controlled by reason. This is why we have prisons, which are places to hold people physically, because they refused to be governed by reason and morality.

Answering The Fool 26:4-5 Various writers have thought that there is a contradiction between these two verses, but a further view will reveal otherwise.

Points To Note: 1. God may be saying: In negligible issues one should just ignore the stupid person; but in issues that matter, he must be dealt with. 2. “One should not be drawn down to a fool’s level (4), but at times he must use the fool’s language to refute the fool so he does not become conceited” (Bible Knowledge Comm. p. 962). 3. The verse does remind us that it is always difficult to reason with the unreasonable. “Perhaps the real lesson here is no matter what you do, you won’t win in your dealings with a fool” (Alden p. 186). An example of answering a fool as his folly deserves would be: “A certain preacher was asked a silly or useless or unanswerable question (like what were the names of Jesus’ sisters), and he told the man he would find the answer in the second chapter of Jude” (Hunt p. 349). 4. We should answer a fool…if not doing so will leave him “wise in his own eyes” (5). But, we shouldn’t answer him if in so doing we will also be like him. 5. The verse also may be saying: “When you answer a fool, give him the answer he deserves (a good rebuke, sound reasoning, Scripture), and don’t get caught up in his foolish assumptions, that is, don’t give him any ground. Compare with 2 Corinthians 11:16-17; 12:11. Garrett notes, “To answer a fool according to his folly is to engage in the same emotional invective (abuse) that the fool uses. On the one hand, one should not deal with a fool on his own terms lest the imitation of folly become habitual. On the other hand, one must sometimes answer fools in the words they understand in order to reprimand them effectively” (p. 212). That is, force them to face the logical conclusions of their arguments.

The Fool As A Messenger 2

26:6 Compare with 25:13, 19. Remember sending a messenger is like having another pair of feet; sending a fool on a mission is not only no help, it is like cutting off the pair of feet one has---it is a major setback! The expression “drinking violence” infers that entrusting vital and important responsibilities to a fool is self-destructive. In addition, you will probably end up looking like a fool yourself for entrusting such important matters to a person who was so unreliable.

The Fool As A Philosopher 26:7 The fool handles a wise saying (proverb) about well as a lame man can walk. “Learning wisdom from a fool is like learning to dance from a lame man” (Gaebelein p. 1088). In addition, the fool will invariably misapply the proverb, in effect he will render it invalid. “Even if the proverb he speaks is true, he invalidates its effects by his own character (or lack of it)” (Garrett p. 212). Even when a fool says or quotes something really wise, he won’t apply it, for he cannot imagine himself as mistaken or needing any improvement.

The Fool Promoted 26:8 Since this concept is repeated in the same chapter (26:1), it appears that this is a common problem and Solomon had probably had his fill of seeing fools promoted. “The man who is foolish enough to tie a stone into a sling-shot is doing something just like that when he praises a fool….Misusing a weapon may result in personal injury just like misusing words of honor may permanently damage the fool as well as the one who praises him” (Alden p. 187). In many respects, what makes a person a fool isn’t a lack of self-esteem, but too much!

“The stone tied in the sling may swing back around and hit the slinger (i.e., the one who honored the fool)” (Garrett p. 213). Praising fools is a good way to undermine your own reputation and credibility. Yet a common theory in secular society is that what the “fool” needs is praise, affirmation, and increased selfconfidence.

The Foolish Philosopher Again

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26:9 “It is painful to fear fools use proverbs” (Gaebelein p. 1089). A couple of ideas might be under consideration here: 1. The drunkard is so insensitive to pain that he does not feel a thorn in his hand, much as a fool is insensitive to wisdom. 2. A man who is so drunk that he cannot pull a thorn out of his hand is like a fool who cannot apply a proverb that he can quote. 3. The “thorn” here may be a thorn branch. A fool with a misapplied Scripture is just as dangerous as a drunken man who is wielding a thorn branch. Just because people quote or memorize Scripture, doesn’t mean that they apply it. The most important thing that one can know about the person teaching them, is the attitude of the teacher towards Scripture. The person who doesn’t view the Bible as the inspired Word of God and the final authority in all spiritual matters, is going to end up teaching you something that is wrong. The man who won’t fully submit Himself to God, won’t faithfully submit to God’s teachings either.

The Fool As An Employee 26:10 Hiring a fool is like hiring an archer who wounds at random. “Anyone who hires a fool gives them ample opportunity to do great damage” (Gaebelein p.

1089). Hiring fools is just one more way of encouraging them to remain in their foolishness. Hiring foolish people so they can feel better about themselves isn’t a good idea, and giving someone a job won’t bring about character that isn’t there to start with. Our society seems to think that “a job” is the answer for a lack of moral principles. Carefully note, God doesn’t define being generous as giving a job to a fool.

The Confirmed Fool 26:11 “2 Peter 2:22 quotes this to show that by this action such a person gives himself away. Not his sampling of better things, but his reversion to the lower, is the test of him---just as the tastes that a dog does not share with man stamp him as unmistakably a dog” (Kidner p. 163). In light of 2 Peter 2:20-22, we are being told that the biggest fool of all is the unfaithful Christian. Sin, any sin, is about as attractive as dog vomit! Kidner’s comment needs to be grasped. Changing your life for a short time, doing some good deeds, making some improvements, putting on a good attitude---isn’t proof that one has really learned. Even the most hardened sinners can “appear” to have reformed themselves for a time.

The real test is time! Did you learn from the past, or have you returned to your former sinful habits? The context of 2 Peter, especially verses 19-20 make it clear that former fools can return to that foolish state if they so choose.

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The Fool Surpassed 26:12 The good news is that some fools can learn! The bad news is that those who think they are wise are almost impossible to help. “The saying uses a comparison to stress how difficult it is to curb self-conceit—a fool has more hope” (Gaebelein p. 1090). “The quint-essential fool is the one who is so sure he has all the facts of life straight that he refuses to submit to wisdom or instruction and is far worse off than the run-of-the-mill fool” (Garrett p. 213). In light of a such a statement, we should flee from pride, arrogance and overconfidence. For the person who won’t admit sin, cannot be saved! Hell will be filled with people who were simply too proud to listen.

The Sluggard Be impressed with God’s view of the sluggard. In secular society such a man or woman is at times viewed as misunderstood. They are either too talented and gifted, and that’s why they can’t pay attention in school or a hold an ordinary job.

Or they somehow have seen a clear picture of reality, which makes “work” such a useless thing.

26:13 The sluggard doesn’t view himself as being lazy! “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, 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)” (Kidner p. 163). The verse does remind us that lazy people can come up with outrageous excuses to avoid work. In light of this verse, none of us should be surprised to find that a good number of people are really as “disabled” as they claim. There might not be any lions on the road or in the square in 20th century America, but there are a host of mysterious aches and pains, and strange diseases that only strike on sunny days, Fridays, and the day before a three day weekend.

26:14 “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…the turning in his bed is the greatest degree of movement to which he aspires” (Gaebelein p.

1090). “Just as a gate turns upon its hinges, so does the sluggard when aroused turns over (roll over onto his other side) for more sleep” (Hunt p. 352).

“He looks as if he might be getting up to do something productive, but then he falls back on the pillows” (Alden p. 188).

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26:15 Now, at this point such a man might argue, “I don’t like to be pushed”, “I’m a laid-back type of guy”. If we are tempted to think that this verse might be an exaggeration, “Someone too lazy to eat?” Experience teaches one not to be too surprised at anything!

26:16 The lazy man’s problem isn’t a low IQ, for he considers himself a very smart fellow. “He thinks that he has life all figured out and has chosen the wise course of action” (Gaebelein p. 1091). He thinks that avoiding work is the surest proof of his wisdom. Here is the person who isn’t bothered in the slightest by their unwillingness to help, lend a hand, assist others, or do something productive. Getting out of working, having somebody else do it—now, that’s being smart! To this person, getting out of work is viewed as outwitting everybody else.

Interference 26:17 “A person who grabs a dog by the ears…as asking for trouble in much the same way as someone who meddles in other people’s business” (Alden p. 188).

Remember, dogs in the ancient world were not the domesticated variety, but wild, like jackals. The verse isn’t talking about defending someone who is being abused or attacked, and neither is it saying that we should never try to help others with their problems (Matthew 18:15; Galatians 6:1). Rather, it is talking about the temptation to be a busybody, someone who cannot resist the urge to inject themselves into private disputes (1 Peter 4:15).

I Was Only Joking 26:18-19 “Proverbs, with its emphasis on the duty of forethought, does not countenance escape-clauses, least of all the plea: ‘I meant no harm, I never thought….’” (Kidner p. 164). The “madman” may be a man gone berserk or an insane man who gets hold of dangerous weapons and begins throwing them around. “Too many people try to joke their way through life, and then if something happens that shouldn’t, they say, “I didn’t mean it”” (Hunt p. 353).

Along with practical jokes that are in bad taste, Garrett notes: “This is a person who enjoys gossiping about or tampering with the affairs of other people. Such a person will purposefully confuse others and engage in a kind of social disinformation. When called to account, he or she will treat the whole thing as a game and be oblivious to all the hurt such actions created” (p. 214). Too often people assume that the expression, “Hey, can’t you take a joke”, is an excuse for doing something wrong or underhanded.

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Gossip Is Flammable 26:20-21 “It is the whisperer or quarreler himself, not (as he would claim), the truth, that feeds the fires; for his mind refashions facts into fuel” (Kidner p. 164).

Gossip only adds fuel to the fire. Whispering (derogatory talking in privacy) will keep trouble brewing. Gossip may be tempting to our ears, but let us remember, in yielding to such a temptation we are only adding another log to the fire of discord in a congregation. Members in a congregation do have control over whether they are enjoying peace or strife. Remember, gossip goes both ways.

If someone is gossiping about me—then I need to go to them (Matthew 18:15), instead of talking about them to others.

Tidbits 26:22 Listening to gossip is tempting, because gossip is appealing, like a juicy tidbit. In this verse we have a direct warning to the reader. “Gossip makes it way to the innermost being of the hearer, that is, it corrupts the soul” (Garrett p.

214).

Deceptive Speech 26:23-24 Solomon compares hypocritical speech to the glazing over of an earthen pot. “Glaze covering a vessel makes it look dazzling and certainly different from the clay that it actually is” (Gaebelein p. 1092). The expression “burning lips”, may refer to fervent speech. On the surface he says things that may be pleasing and extremely zealous, but they merely cover his true nature as one plotting evil. Evil people often are very persuasive and express themselves fervently, but passionate speech is at times used as a mask for evil. The other idea could be that lips which seem to burn with affection---may mask a heart filled with envy and hatred. “A malicious person plans deceit, but seeks to disguise it by his smooth talk” (Bible Knowledge Comm. p. 963). Compare with Romans 16:18.

26:25-26 We must resist the temptation to believe the person who charms and flatters us. Christians cannot afford to be gullible (1 Thessalonians 5:21-22).

The good news is that such a deceitful person is eventually exposed. He or she cannot fool all the people all of the time! “People begin to see though his lies and unmask his wickedness” (Alden p. 189).

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The Trap 26:27 The same concept is found in those passages which talk about sowing and reaping. For samples of this truth consider Haman (Esther 7:10) and Daniel’s enemies (Daniel 6:24-28). “Here…it has special application to the liar whose ways and character are laid bare before the whole community” (Garrett p.

215). Compare with Psalm 7:15; 9:15; Ecclesiastes 10:8.

The Heart Of The Matter 26:28 The Bible is very honest, “deceit, whether it hurts or soothes, is practical hatred, since truth is vital, and pride fatal, to right decisions” (Kidner p. 164).

Hence, gossip is revealed for what is really is---sinful 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 p. 215).

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