“THE fool,” so frequently mentioned, furnishes the subject for the first twelve verses. It should be born in mind that the term as used here has no reference to one mentally weak or incapable through simplicity. Fool and folly are almost synonymous with sinner and sinfulness, though the added thought of willfulness is needed to fully understand many of the warnings and threatenings. Fools are those who make a mock at sin, rejoicing in iniquity, and refusing to heed the voice of wisdom.
1 As snow in summer, and as rain in harvest,
So honor is not seemly for a fool.
All are out of place and may cause serious inconvenience. Snow in summer is injurious because it retards growth. Rain during harvest greatly interrupts the reaper and may even ruin the crop. So a fool in the place of honor is unsuitable and may cause much damage. He knows not how to order his conduct and fulfills the passage, “Man being in honor abideth not, but is as the beasts that perish.” See Nebuchadnezzar before his repentance (Dan. 4).
2 As the sparrow in wandering, as the swallow in flying,
So a curse causeless shall not come.
Fools are ever ready to curse and anathematize, often to the great anxiety of ignorant and timid souls who live in dread of the fulfillment of their maledictions. But as the sparrow and swallow cleave the air and pass quickly from view, so shall it be with a curse uttered without cause.
A second interpretation is suggested by some who conceive the meaning to be that no curse shall come upon any one unless there be reason for it, but this really seems involved in what is suggested above. Compare Goliath’s curse (1 Sam. 17:43).
3 A whip for the horse, a bridle for the ass,
And a rod for the back of fools.
See notes on Proverbs 10:13 and 19:29. To some the order here will seem strange. We think of the horse as requiring the bridle to check it, and the ass, the whip to spur it on. But in Syria it is just the opposite. Horses are not much used and are often exceedingly stubborn, while the ass is apt to be too ready and needs to be held in by bit and bridle to keep it at a proper gait. The fool is likely to err on either side, and therefore must know the rod of correction for his willfulness. The psalmist warns against failing to render due obedience and therefore requiring bit and bridle guidance (Ps. 32:9).
4 Answer not a fool according to his folly,
Lest thou also be like unto him.
5 Answer a fool according to his folly,
Lest he be wise in his own eyes.
Though giving opposite directions, the two verses are too closely connected to allow even cavilers to raise the charge of contradiction. Time and manner need to be taken into consideration when one is in conversation with a fool. To answer him in the same scoffing and egotistical spirit that he manifests, would be to sink to his level. If he rails, to rail in return would be but to follow his evil example. But on the other hand to allow foolish, unlearned statements to go unchallenged without rebuttal, will but strengthen him in his self-assurance and conceit. To expose his shallowness, and reply convincingly to his folly may at least humble him and give him to feel the need of fuller investigation. When the men of Hezekiah answered not a word to the vapid blasphemies of Rab-shakeh they obeyed the first of these instructions (2 Kings 18:36). When Nehemiah replied so brusquely to the wretched pretensions of Sanballat he acted according to the second (Neh. 6:8).
6 He that sendeth a message by the hand of a fool,
Cutteth off the feet, and drinketh damage.
7 As the legs of the lame are not equal,
So is a proverb in the mouth of fools.
8 As the binding of a stone in a sling,
So is he who giveth honor to a fool.
9 As a thorn-branch in the hand of a drunkard,
So is a proverb in the mouth of fools.
The same general subject is alluded to in each of these couplets. To entrust a fool with an important message is like cutting off the feet, or drinking a baneful draft. The purpose will be thwarted, for the messenger cannot be depended on. His feet might as well be amputated, so far as his carrying the word correctly is concerned. Or it may be that we are to think of the sender rather than the one sent. In that case it would be as sensible to cut off his own feet or to drink what is injurious as to entrust a message to a fool. Looked at from either standpoint, it conveys the thought of vexation and delay. Jonah played the part of such an envoy before he was brought to see his sin (Jonah 1).
The lame because of their unequal legs walk with a halting uncertain gait. When he who is not himself a child of wisdom attempts to use her speech, he too halts and by his uncertain words and ways makes known his folly. Such was Saul among the prophets (1 Sam. 19:24).
The first part of verse 8 is somewhat ambiguous, and has been variously rendered. The margin of our English Bibles suggests, “As he that putteth a precious stone into a heap of stones,” which implies that to honor a fool is like casting a costly jewel among the common stones by the wayside—it is unvalued. Others read “putting into a purse a stone of the heap.” That is, as it would be foolish to put carefully into one’s purse a useless bit of stone, it is equally foolish to bestow honor upon one who does not deserve it.
Both the above would be true enough; but many scholars do not think that either of them is intended or implied here. The common version would seem to mean that it is as senseless to honor a fool as to bind a stone in a sling and then try to throw it. This seems well-supported, and appears to be the proper interpretation. See Herod (Acts 12:20-23).
A thorn-branch when in the hand of a drunkard is almost certain to prove harmful to himself and others. The same is true when a fool sets up to teach. He will but destroy himself and those who give heed to him. Consider what God has said as to Shemaiah the Nehelamite (Jer. 29:30-32).
10 The great God that formed all things
Both rewardeth the fool, and rewardeth transgressors.
Scholars are very far from agreement among themselves as to the exact meaning of the Hebrew in this text. For want of better authority we keep to the authorized version, which at least expresses a solemn truth that is often insisted on in the word of God. Judgment, though it seem to tarry, is sure for all fools and transgressors. Nothing can turn this aside. God shall render to every man according to his deeds. Stuart and Muenscher read “As an arrow that woundeth every one, so is he that hireth a fool, and he who hireth wayfarers.” That is, to hire wicked or unknown persons is to invite disaster.
The rendering of the R. V. is practically the same as this: “As an archer that woundeth all, so is he that hireth a fool and he that hireth them that pass by.” There seems to be little clearness in the A. V. margin: “A great man grieveth all, and he hireth the fool, he hireth also transgressors.”
J. N. Darby reads, “A master roughly worketh every one: he both hireth the fool and hireth passers by.” He owns in a note that it is a “difficult verse.” His rendering is ambiguous, but seems to convey the thought that, to a master, it is a small matter whom he hires, so long as he gets the work accomplished.
11 As a dog retumeth to his vomit,
So a fool repeateth his folly.
The horrible habit of the dog that eats again the filthy food it has ejected from its stomach, is a suited picture of him who leaves his folly for a time, only to return to it with eager zest later.
The apostle Peter applies the proverb to those who, having professed to know the saving grace of Christianity, go on for a time in an upright way, but when exposed to their old temptations, not only fall into their former sins, but turn back to them with avidity and delight, thereby manifesting that the heart had not really been renewed. Such persons are often supposed to have been children of God, but now are considered to have lost the salvation they once enjoyed, and to have become again children of wrath. Such teaching as this is unknown in Scripture. All who come to Christ receive eternal life and shall never perish. They are forever linked up with Himself. The precious life such have received is “eternal life” —non-forfeitable.
Peter refers to persons who only had outwardly reformed their lives, but who were never truly converted to God, as a careful study of his words will make evident. He says, “For if after they have escaped the pollutions of the world, through the knowledge (or, acknowledgment) of the Lord and Saviour Jesus Christ, they are again entangled therein and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire” (2 Pet. 2:20-22). Now if the previous part of the chapter be looked at, it will at once be seen that he has been writing of false teachers and false profession throughout: persons who would take up Christianity as a system, even with a view to pervert it, but who had never known its power. Such people might go on for a time as though really born of God, but their true state would at last be manifested. Giving up their unsatisfactory profession and relapsing into their old ways, they would become apt illustrations of the truth of this proverb.
Be it noted that a dog in Scripture never illustrates a believer, but is often used to picture a false teacher. See Paul’s warning in Philippians 3:2 and notice Isaiah’s description in his prophecy (Isa. 56:10-12). It is these dogs who turn to their vomit again, even as a sow that has been washed goes back, when opportunity presents itself, to her wallowing in the mire. Had the sow been changed into a sheep (the type of a Christian) it would no longer delight in mud and filth. A sheep may fall into the mire, but if so, it will never be at rest again till it is free from it. A sow finds in it its natural element. This marks the difference between a real saint of God and a mere reformed hypocrite. Peter and Judas aptly picture the two classes. The look of Jesus broke Peter’s heart and resulted in his restoration. Judas was controlled by his covetous spirit to the last, until remorse set in, but no repentance toward God. See the notes on Proverbs 14:14.
12 Seest thou a man wise in his own eyes?
There is more hope of a fool than of him.
See verse 5 above. Arrogant self-assumption and fancied superiority to all instruction place a man hopelessly beyond the reach of help. The out-and-out fool, who does not pretend to anything better than his folly and iniquity, is easier delivered than the pedantic egotist who makes a great profession of knowledge and piety but is thoroughly in love with his own ways. Against this wretched state we are warned in Romans 12:16.
Having considered the fool in various aspects, the sluggard is next held up to view; the four following verses having to do with him.
13 The sluggard saith, There is a lion in the way;
A lion is in the streets.
14 As the door turneth upon its hinges,
So doth the sluggard upon his bed.
15 The sluggard hideth his hand in the dish;
It is wearisome to him to bring it to his mouth.
16 The sluggard is wiser in his own eyes
Than seven men that can render a reason.
See notes on Proverbs 13:4; 15:19; 19:15; 20:4; 21:25, 26; 24:30-34. The sluggard is the man we are all familiar with; one who means well, but accomplishes nothing, because of continued procrastination. If there are no real difficulties, he will imagine them, and they then become as real to him as if actually existent. He cannot go out upon the streets because there is a lion in the way, though others see no danger. The man of determination would go forth in the strength of the Lord, and rend the lion as Samson did; but not so with the slothful man. Any paltry excuse will keep him within doors. Compare Proverbs 22:13.
In olden times doors were not hung upon hinges, but turned upon pivots, thus moving frequently, but never going anywhere. They turned on the pivot, but did not move from it. So with the sluggard; he is constantly expecting to be up and doing, but remains upon his bed, tossing from side to side.
Even when seated at the table, he is almost too lazy to carry his food from the dish to his mouth. It is the extreme of slothfulness, but in warm climates is not an untrue description. See Proverbs 19:24.
Despite his lack of purpose and determination, he is wiser in his own eyes than any number of men who are characterized by tact and energy. He can invent excuses and plausible arguments in unlimited quantities to justify his disgraceful behavior; and neither the disgust nor the anger of better men than himself will affect him.
This lack of purpose is sometimes found among young saints, and can only result in the breakdown of their testimony. Rather be overzealous than play the part of the sluggard. See Joash king of Israel, and Elisha the prophet (2 Kings 13:14-19).
17 He that passeth by, and meddleth with strife belonging not to him,
Is like one that taketh a dog by the ears.
To meddle with other people’s quarrels is always foolish, and often dangerous. Dogs in Syria are wild and savage. To take one by the ears would be to needlessly expose oneself to injury and suffering. It is the part of wisdom to let them severely alone, a custom that is commonly followed. In the cities they swarm in great packs, and are useful as scavengers; but no one pretends to control or interfere with them.
So when others are in strife, it is well for the passer-by to avoid interference, and to let people settle their own differences between themselves, unless he be appealed to by those who are disputing, when he may be able to act the part of a peacemaker. Moses found his brethren bitterly to resent his unasked-for mediation when they strove together (Ex. 2:13, 14).
18 As one who feigneth himself mad,
Who casteth about darts, arrows and death;
19 So is the man that deceiveth his neighbor,
And saith, Am not I in sport?
To wantonly perpetrate unkind tricks upon one, and then, after having caused serious inconvenience, and perhaps heavy loss, to attempt to laugh it off as mere amusement is to act like a man pretending to madness and finding his sport in working injury upon others. Deceit in the name of pleasure is as much to be decried as in anything else. Sobriety and a concern for the welfare of one’s neighbors will cause such things to be sedulously avoided. Amusement at the expense of another’s suffering, none but a most thoughtless and selfish person will engage in. See Proverbs 10:23, and 2 Peter 2:13.
20 Where no wood is, there the fire goeth out;
So where there is no talebearer, contention ceaseth.
21 As coals are to burning coals, and wood to fire,
So is a contentious man to kindle strife.
22 The words of a talebearer are as dainty morsels,
And go down into the inner chambers of the soul.
See notes on Proverbs 11:13; 16:27, 28. Already we have had our attention frequently directed to the evil of talebearing. But because we are so slow to learn, we have added instruction in regard to what has become in many places a blighting curse among the people of God. Happy is the assembly of saints that does not number a backbiter or talebearer among its members! As fire goes out for want of fuel, when there is no wood to add to it, so, many difficulties disappear when there is no whisperer to go about perpetuating strife. But, as when coals are added to burning coals, so is a contentious man to cause ill-feelings to be inflamed, and malice and hatred to burn more strongly than ever. It is a wretched business, going about from one to another, stirring up unholy passions, and making unhappy matters all the more difficult to adjust. For the words of a talebearer are by many devoured as though they were choice titbits, which go down into the depths of the being, and are often ineradicable. See Proverbs 12:15, and 18:8.
23 Burning lips and a wicked heart
Are like a potsherd covered with silver dross.
24 He that hateth, dissembleth with his lips,
And layeth up deceit within him;
25 When he maketh his voice gracious, believe him not;
For there are seven abominations within his heart.
26 His hatred is covered by deceit,
But his wickedness shall be disclosed before the congregation.
27 Whoso diggeth a pit shall fall therein:
And he that rolleth a stone, it will return upon him.
28 A lying tongue hateth those who have been crushed by it;
And a flattering mouth worketh ruin.
One who makes fervent protestations of love and affection, while all the time his heart is bent on evil, is like a cheap earthen vessel that has been veneered with a coating of drossy silver. Such an article appears to be of value, but is really worthless. So with the hypocritical professions of the flatterer. His burning words are only uttered to cover the corruption of his purposes. Hating the object of his attentions, he will endeavor to deceive by fair speech; but his heart is full of abominations, and he is not to be trusted. He endeavors to cover his malice by falsehood, and for a time may succeed; but eventually his true character shall be manifested openly.
Having digged a pit for his neighbor, he shall fall into it himself, as did the fawning sycophant Haman, who by flattery and apparent zeal for the honor of Ahasuerus won from him permission to destroy all the Jews, but was discovered in his perfidy, and hanged on the gallows he had made for Mordecai. He was as one who had rolled a stone up a hillside, which, breaking loose, returned with crushing force upon him. The courtiers who by similar means induced Darius to promulgate the decrees which they thought would result in Daniel’s destruction, were brought, in the end, to the fate which they hoped would have been his.
The last verse expresses a truth which has long been recognized among all nations, and is preserved in proverbial form among many peoples. “It is common for men to hate those whom they have injured” is the English rendering of the saying of Tacitus. Conscious of having wronged another, and being determined not to confess it, the dissembler will store his heart with hatred against the object of his wrongdoing.
He who has debtors may graciously forgive them; but he who is in debt is very apt to cherish the bitterest animosity against the one from whom he has borrowed. One may readily overlook an injury, while he who has done another a favor will often be hated for his kindness, and Ill-will be added to displeasure. This is so common among fallen men that it hardly needs comment.
To hide his wretched feelings, such a one will flatter with his lips while all the time he is plotting the ruin of his victim. It is the sin which in Judas Iscariot became, as it were, incarnate! May every Christian learn to avoid it as most revolting and disgusting, and altogether opposed to the transparency of the spirit of Christ.