PROVERBS 26 COMME TARY

WRITTE A D EDITED BY GLE PEASE

I have collected quotes and comments about fools from many sources, and do not

know the names of the authors of all I use. If anyone knows the name of the author

of something I quote they can let me know and I will give credit where it is due. My

email is glenndalepease@gmail.com

This is called the book of fools because the first 12 verses deal with fools. Here we

have the tools and rules for dealing with fools.

Ancient saying, "Folly has a corner in the brain of every wise man."

- Aristotle

WE ARE ALL FOOLS AT SOME TIME

"Who Is Not a Fool?" ["Qui non stultus?"]

—Horace (65-8 B.C.), Satires, 2.3.158

John Donne said, "Who are a little wise, the best fools be." So it is the case we all

are fools to some degree, but to be a little wise is the best fool to be, and all of us can

be a little wise and therefore the best of fools, which are then not fools in the Biblical

sense.

Foolery, sir, does walk about the orb like the sun, it shines everywhere.

—William Shakespeare, Twelfth ight

"The fool doth think he is wise, but the wise man doth know himself to be a fool."

(Touchstone, As You Like It, V.1.30-31).SHAKESPEARE

There are three kinds of fools in the Bible.

1. Acting fools-Comedians and Jesters like Jerry Lewis

2. Aweful or Authentic fools-godless people who reject all wisdom

3. Awesome fools-the Apostle Paul and godly people

Bob Deffinbaugh , Th.M.

"Certain people immediately come to our minds with the mention of the word fool.

The first person I thought of was the actor, Jerry Lewis, followed by the Three

Stooges, Larry, Curly, and Mo, then the Marx Brothers, Maxwell Smart, Tim

Conway, and Don Knotts. It is interesting to me that none of these men fit the

definition which Proverbs gives us of the fool. The “fools” I thought of are all rather

harmless creature, basically well-intentioned and innocent. All of them evoke a

certain sense of pity, mixed with amusement. ot so with the fool in the Book of

Proverbs. This is but one of the reasons why the study of “the fool” is important."

The fool in the Bible is not the comedian, for the comedian is a valid and healthy

member of society. The court jesters of history who told jokes and made fun of

people and leaders are not the fools of the Bible. They were often wise and by means

of humor they diffused many a dangerous fight and persuaded the king to back

away from a foolish decision. The village idiot is also not the fool of the Bible, for

they are mentally deprived and often just harmless characters. The fool in the Bible

is a dangerous person and a threat to society. His folly can be very funny because it

is so stupid, but he is dangerous because his character and conduct are the very

opposite of wisdom. The fool is basically an evil person because they have a life style

that defies that which God commands for the righteous. They love evil and refuse to

depart from it."

Desire realized is sweet to the soul, But it is an abomination to fools to depart from

evil (13:19).

Doing wickedness is like sport to a fool; And so is wisdom to a man of

understanding (10:23).

Fools mock at sin, But among the upright there is good will (14:9).

A Fool's Character

With low or no morals, a fool's character is always lacking.

A fool is corrupt (Psalm 14:1; Psalm 53:1). He uses unjust means (Jeremiah 17:11)

and deception (Proverbs 14:8). His deeds and ways are vile (Psalm 14:1; Psalm

53:1).

A fool is rebellious (Psalm 107:17). A fool practices ungodliness (Isaiah 32:6). He

does not shun evil (Proverbs 14:16); a fool detests turning from evil (Proverbs

13:19). In fact, he finds pleasure in evil conduct (Proverbs 10:23)--so much so that

his mind is busy with evil (Isaiah 32:6). A fool is skilled in doing evil and does not

know how to do good (Jeremiah 4:22).

THE FOOL IS U PLEASA T, U LIKED, A D U DESIRABLE. The fool is a

menace, a detriment to society. He is a pain to his parents, for he hates them (15:20)

and causes them grief (10:1; 17:21,25; 19:23). He is a disaster wherever he goes

(10:14; 17:12).He hinders the understanding of others (14:7).His speech is

slanderous (10:18). The fool is quarrelsome (20:3), and he stirs up dissension and

anger.

A fool’s lips bring strife, And his mouth calls for blows (18:6).

Drive out the scoffer, and contention will go out, Even strife and dishonor will cease

(22:10).

Scorners set a city aflame, But wise men turn away anger (29:8).

So far as society is concerned, the fool is an abomination.

The devising of folly is sin, And the scoffer is an abomination to men (24:9).

They have no interest in learning the way of wisdom, and so they are unteachable.

The fear of the Lord is the beginning of knowledge; Fools despise wisdom and

instruction (1:7; cf. 1:22).

The mind of the intelligent seeks knowledge, But the mouth of fools feeds on folly

(15:14).

A fool does not delight in understanding, But only in revealing his own mind (18:2).

Do not speak in the hearing of a fool, For he will despise the wisdom of your words

(23:9).

In the ew Testament Jesus taught that we should not “cast our pearls before

swine” (Matt. 7:6). In Proverbs, we are told not to attempt to teach fools:

We see then that the fool in the Bible is a dangerous evil person who is a threat to all

that is good and wise. They are not the funny people who make us laugh, or the

clowns of life that do the same, nor any of us who act silly at times and have fun

doing crazy things for jokes and amusement. There is a place in life for silliness and

foolishness that is just nonsense, for it has a valid purpose.

Folly Poetry of Joyce Kilmer

What distant mountains thrill and glow

Beneath our Lady Folly's tread?

Why has she left us, wise in woe,

Shrewd, practical, uncomforted?

We cannot love or dream or sing,

We are too cynical to pray,

There is no joy in anything

Since Lady Folly went away.

Many a knight and gentle maid,

Whose glory shines from years gone by,

Through ignorance was unafraid

And as a fool knew how to die.

Saint Folly rode beside Jehanne

And broke the ranks of Hell with her,

And Folly's smile shone brightly on

Christ's plaything, Brother Juniper.

Our minds are troubled and defiled

By study in a weary school.

O for the folly of the child!

The ready courage of the fool!

Lord, crush our knowledge utterly

And make us humble, simple men;

And cleansed of wisdom, let us see

Our Lady Folly's face again.

The paradox we face in dealing with the fool is that we have to make judgments

about who is a fool to obey the wisdom in how to deal with them. This means we

have to declare that this man is a fool, and this judgment seems to be in direct

conflict with the teaching of Jesus.

Discrimination is good and holy. Wise men discriminate between good and evil,

between wisdom and folly, and between wise men and fools. God discriminates in

the distribution of many blessings and curses according to the character and

conduct of men. While He sends sun and rain on both good and bad, He also

rewards and punishes men.

To treat all men equally, irrespective of character and conduct, is to promote fools

in their folly, and to discourage wise men for their wisdom, which truly deserve the

honor. Mere existence or a natural relationship is no reason for honor, unless the

person is in a God-ordained office deserving honor. Unconditional honor is

ignorantly dangerous. There is no place or reason for delighting in fools (19:10). All

honor should promote wisdom!

A character trait of the citizens of Zion, the true children of God, is to condemn and

despise fools and to honor and promote wise men. When David listed the marks of

the sons of God, he included, "In whose eyes a vile person is contemned; but he

honoureth them that fear the LORD" (Ps 15:4). And he practiced it in his own home

(Ps 101:3-8)!

EBC, "THIS passage points out certain characteristics of the fool, a term which occurs so frequently in the book of Proverbs that we must try to conceive clearly what is to be understood by it. The difficulty of forming a distinct conception arises from the fact that there are three different words, with different shades of meaning, all rendered by the one English expression, fool or folly. For want of carefully distinguishing these delicate varieties of the original, some of the proverbs appear in English tautological and almost meaningless. We must try then to separate and to understand these several terms.

The Hebrew word which most frequently occurs in the book to designate fool together with its derivative, which is the usual word for folly signifies weakness. We are to think of that ignorant, inconsiderate, sanguine, and self-confident temper which eschews counsel, which will have its own way, which declines to be governed by reason, which forms fond expectations and baseless hopes, and which is always sure that everything will turn out according to its wish, though it takes no means to secure the desired result. Perhaps the simplest way of describing the habit of mind and the type of character intended by the Hebrew is to use the word infatuation. This would not do as a translation in all the passages where it occurs, but it will serve to point out the underlying idea.

The word which comes next in frequency-the word used uniformly throughout the particular passage before us, -has at its root the notion of grossness, the dull and heavy habit of one whose heart has waxed fat, whose ears are slow to hear, and whose higher perceptions and nobler aspirations have succumbed to the sensual and earthly nature. We have to think of moral, as well as mental stupidity, of insensibility to all that is true

and good and pure. The fool in this sense is such a dullard that he commits wickedness without perceiving it, (Pro_10:23) and utters slanders almost unconsciously, (Pro_10:18) he does not know when to be silent; (Pro_12:23) whatever is in him quickly appears; (Pro_14:33) but when it is known it is very worthless, (Pro_14:7) nor has he the sense to get wisdom, even when the opportunity is in his hand; (Pro_17:16) his best advantages are quickly wasted and he is none the better. (Pro_21:20) Perhaps the English word which best fits the several suggestions of the Hebrew one is senseless.

The third term occurs only four times in the book. It is derived from a verb signifying to fade and wither. It describes the inward shrinking and shriveling of a depraved nature, the witlessness which results from wickedness.

It contains in itself a severer censure than the other two. Thus "He that begetteth a senseless man doeth it to his sorrow, but the father of the bad fool hath no joy." (Pro_17:21) In the one case there is trouble enough, in the other there is nothing but trouble. Thus it is one of the four things for which the earth trembles when a man of this kind is filled with meat. (Pro_30:22) This third character is sketched for us in the person of Nabal, whose name, as Abigail says, is simply the Hebrew word for fool in its worst sense, which fits exactly to its bearer. But dismissing this type of folly which is almost synonymous with consummate wickedness, of which indeed it is the outcome, we may turn to the distinction we have drawn between infatuation and senselessness in order to explain and understand some of the Proverbs in which the words occur.

First of all we may notice how difficult it is to get rid of the folly of infatuation: "Though thou shouldest bray a person possessed of it in a mortar with a pestle among bruised corn, yet will it not depart from him." (Pro_27:22) "It is bound up in the heart of a child," (Pro_22:15) and the whole object of education is to get it out; but if childhood passes into manhood, and the childish win fullness, self-confidence, and irrationality are not expelled, the case is well-nigh hopeless. Correction is practically useless: "He must be a thorough fool," it has been said, "who can learn nothing from his own folly"; but that is precisely the condition of the infatuated people we are considering; the only correction of their infatuation is a further increase of it. The reason is practically choked; the connection between cause and effect is lost: thus every ill consequence of the rash act or of the vicious habit is regarded as a misfortune instead of a fault. The wretched victim of his own folly reviles fortune, nature, men, and even God, and will not recognize that his worst enemy is himself. Thus, while the wise are always learning and growing rich from experience, "the infatuation of senseless men is infatuation still." It is this which makes them so hopeless to deal with; their vexation being quite irrational, and always refusing to recognize the obvious facts, is worse than a heavy stone or the piled-up overweight of sand for others to bear. (Pro_27:3) If a wise man has a case with such a person, the ill-judged fury and the misplaced laughter alike made it impossible to arrive at any sound settlement. (Pro_29:9)The untrained, undisciplined nature, which thus declines the guidance of reason and is unteachable because of its obstinate self-confidence, is constantly falling into sin. Indeed, strictly speaking, its whole attitude is sinful, its every thought, is sin. (Pro_24:9) For reason is God’s gift, and to slight it is to slight Him. He requires of us a readiness to be taught, and an openness to the lessons which are forced upon us by Nature, by experience, by our own human hearts. This flighty, feather-brained, inconsequential mode of thinking and living, the willful neglect of all the means by which we might grow wiser, and the confident assurance that, whatever happens, we are not accountable for it, are all an offence against God, a failure to be what we ought to be, a missing of the mark, a neglect of the law, which is, in a word, sin. But now let us look at the fool in the second signification, which occurs in this twenty-sixth chapter so frequently, -the man who has

become spiritually gross and insensible, unaware of Divine truths and consequently obtuse to human duties. We may take the proverbs in the order in which they occur. "As snow in summer, and as rain in harvest, so honor is not seemly for a fool." It is a melancholy fact that the kind of person here referred to is too often found in positions of honor among men. Men rise to distinction in an artificial order of society, not by wisdom, but by the accident of birth and opportunity; and not infrequently the ill-placed honor itself leads to that insensibility which is so severely censured. The crass dullness, the perversity of judgment, the unfeeling severity, often displayed by prominent and distinguished persons, are no matter of surprise, and will not be, until human society learns to bring its honors only to the wise and the good. "Delicate living is not seemly for such persons." (Pro_19:10) It is precisely the comfort, the dignity, the exaltation, which prove their ruin. Now it is true that we cannot always trace the effects of this misplaced honor, but we are reminded that it is out of the course of Nature’s eternal laws, incongruous as snow in summer, hurtful as rain in harvest. Consequently the due penalty must inevitably come. According to one reading of Pro_26:2, this penalty which overtakes the exalted fool is thus described: "As the sparrow in her wandering, and the swallow in her flying, so a gratuitous curse shall come upon him." In any case Pro_26:3states clearly enough what will eventually happen: "A whip for the horse, a bridle for the ass, arid a rod for the back of fools." It is not, of course, that this penalty ‘can be remedial, but Nature herself prepares a "rod for the back of him that is void of understanding"; (Pro_10:13) "As judgments are prepared for scorners, so are stripes for the back of fools." (Pro_19:29) Nor must we only understand this of fools that attain to unnatural honor: there are many dullards and insensates who are not made such by the stupidity of misdirected admiration, but by their own moral delinquencies; and as surely as the sparrow after flitting about all day returns to her nest in the dusk, or as the swallow in the long summer flight arrives at her appointed place, the punishment of folly will find out the delinquent. It may be long delayed, but an awakening comes at last; the man who hardened his heart, who turned away from the pleadings of God and mocked at His judgments, who chose the vanishing things of time and scorned the large fruition of eternity, discovers his Incredible stupidity, and the lash of remorse falls all the more heavily because it is left in the hand of conscience alone. We must never lose sight of the fact that by the fool is not meant the simple or the short-witted; there is in this folly of the Proverbs a moral cause and a moral responsibility which involve a moral censure; the senseless of whom we are speaking are they whose "heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest haply they should perceive with their eyes, and hear with their ears, and understand with their heart." (Mat_13:15)We are in the main obliged to leave the insensate to God and their conscience, because it is well-nigh impossible for us to deal with them. They are intractable and even savage as wild animals. "Let a bear robbed of her whelps meet a man, rather than a fool in his infatuation." (Pro_17:12) They are irritated with any suggestion of spiritual things, indignant with any hint of their own case and its responsibilities. If, on the one hand, you try to approach them on their own ground, to realize their motives and work upon the base ideas which alone influence such minds, you seem to lose all power over them by coming down to their level. "Answer not a fool according to his infatuation, lest thou also be like him." (Pro_26:4) If, on the other hand, you feel bound to convict him of his folly, and to humble him to a sense of his position, you are obliged to use the language which will be intelligible to him. "Answer a fool according to his infatuation, lest he be wise in his own eyes." (Pro_26:5) I recollect one Sunday afternoon passing by a large village public-house, and it chanced that a little group of street preachers were doing their best to make known the Gospel to the idlers who were sitting on the benches outside. Going up to interest the men in what was being said, I was confronted by the

landlord, who was in a state of almost frenzied indignation. He denounced the preachers as hypocrites and scoundrels, who lived on the honest earnings of those whom he saw around him. Every attempt to bring him to reason, to show that the men in question spent their money on drink and not on the preachers, to secure a patient hearing for the gracious message, was met only with violent abuse directed against myself. The man was precisely what is meant in these verses by a fool, one in whom all spiritual vision was blinded by greed and sensuality, in whom the plainest dictates of common sense and human courtesy were silenced: to answer him in his own vein was the only way of exposing his folly, and yet to answer him in such a way was to come down to his own level. What could be done except to leave him to the judgments which are prepared for scorners and to the stripes which await the back of fools? A fool uttereth all his anger, and facing the torrent of angry words it is impossible to effectually carry home to him any wholesome truth. (Pro_29:11)We have seen how the kind of man that we are describing is in an utterly false position when any dignity or honor is attributed to him; indeed, to give such honor is much the same as binding a stone in a sling to be immediately slung out again, probably to some one’s injury; (Pro_26:8) but he is almost equally useless in a subordinate position. If, for instance, he is employed as a messenger, he is too dull to rightly conceive or correctly report the message. He will almost certainly color it with his own fancies, if he does not pervert it to his own ends. To receive and to deliver any message accurately requires a certain truthfulness in perception and in speech of which this unfortunate creature is entirely devoid. Thus anyone who employs him in this capacity might as well cut off his own feet, as he drinks damage to himself. (Pro_26:6)It is the awful punishment which comes to us all, when we allow our heart to wax gross, that wisdom itself becomes folly in our lips, and truth herself becomes error. Thus if we know a proverb, or a text, or a doctrine, we are sure to give it a lame application, so that, instead of supporting what we wish to enforce, it hangs down helpless like a cripple’s legs. (Pro_26:7) In this way the insensate corruptness of the Mediaeval Church tried to justify the abuse of giving great ecclesiastical preferments to young children by quoting the text, "Out of the mouths of babes and sucklings thou hast perfected praise." Sometimes the result of this culpable stupidity is far more disastrous; it is like "a thorn which runs up into a drunkard’s hand," visiting with terrible condemnation those who have misused and perverted the truth, (Pro_26:9) as when Torquemada and the administrators of the Inquisition based their diabolical conduct on the gracious words of the Lord, "Compel them to come in." No, the fool’s heart can give no wholesome message; it will turn the very message of the Gospel into a curse and a blight, and by its dull and revolting insensibility it will libel God to man, suggesting that the Infinite Father, the Eternal God, is altogether such a one as these who profess to speak in His name.The offence of the fool then cannot be condoned on the ground that he is only an enemy to himself. It is his master that he wrongs. As the proverb says, "A master produces all things, but a fool’s wages and hirer too pass away." The fool loses what he earns himself: that is true, but he undoes his employer also. One is our Master, even Christ; He hires us for service in His vineyard; when we suffer our heart to wax dull, when we grow unspiritual, unresponsive, and insensate, it is not only that we lose our reward, but we crucify the Son of God afresh and put Him to an open shame.

And the worst, the most mournful, feature about this fool’s condition is that it tends to a perpetual self-repetition: "As a dog that returneth to his vomit, so a fool is always repeating his folly." (Pro_26:11) Every hardening of the heart prepares for a fresh hardening, every refusal of truth will lead to another refusal. Last Sunday you managed

to evade the message which God sent you: that makes it much easier to evade the message He sends you today. Next Sunday you will be almost totally indifferent. Soon you will get out of reach altogether of His word, saying it does you no good. Then you will deny that it is His word or His message. You pass from folly to folly, from infatuation to infatuation, until at last you can with a grave face accept the monstrous self-contradiction of materialism, or wallow unresisting in the slime of a tormenting sensuality. "As the dog returns to his vomit!"

It must be owned that the condition of the fool seems sufficiently sad, and the gloom is deepened by the fact that our book knows nothing of a way by which the fool may become wise. The Proverbs uniformly regard the foolish and the wise as generically distinct; between the two classes there is a great gulf fixed. There is the fool, trusting in his own heart, incurring stripes: not profiting by them, always the same incorrigible and hopeless creature; and there is the wise man, always delivered, learning from experience, becoming better and better (Pro_28:26; Pro_9:8; Pro_23:9). The only suggestion of hope is a comparative one: "Seest thou a man wise in his own conceit? there is more hope of a fool than of him." (Pro_26:12) But there is no tone of confidence about this assurance, because, as we have repeatedly seen, the case of the proud or conceited man is regarded as practically desperate.No, for comfort and hope in this matter we have to turn away from the Ancient Wisdom to the revealed Wisdom, Christ Jesus. It is He and He alone who practically forbids us to be hopeless about any one. A noble Roman in the time of the Punic Wars received an honorable recognition from the Senate because he had not in the darkest times despaired of the Republic. That is the kind of debt that we owe to the Savior. He has not despaired of any human being; He will not let us despair. It is His peculiar power, tried and proved again and again, to turn the fool into the wise man. Observing the threefold distinction which is hidden under the word we have been examining, Christ is able to arouse the weak, fond, infatuated soul to a sense of its need. Could there be a better instance than that of the woman at the well, -a foolish creature living in conscious sin, yet full of specious religious talk? Did He not awake in her the thirst for the living water, and satisfy the craving which He had excited? Christ is able to transform the dull and heavy soul, that has suffered itself to be mastered by greed and petrified by selfishness. Was not this what He did to Zaccheus the publican? And even with that worst kind of fool, whose heart is withered up within him by reason of sin, and who has learnt to say in his heart that there is no God, (Psa_14:1) the Lord is not helpless.We do not see such a one in the pages of the New Testament, because the folly of Atheism was not among the follies of those times. But in our own day it is an experience by no means uncommon; when an avowed infidel comes under the power of the Gospel, Christ enters into him with the overwhelming conviction that there is a God; Christ shows him how it is sin which has thus obscured the elementary conviction of the human spirit; and, by the direct power of Christ, his heart comes to him again as that of a little child, while in the rapturous joy of believing he lays aside the folly which made him doubt along with the sin which made him unwilling to believe."

1 Like snow in summer or rain in harvest,

honor is not fitting for a fool.

Honor doesn’t go with fools any more than snow with summer or rain with harvest.

“Honor” in this passage probably means respect, external recognition of worth,

accolades, advancement to high position, etc. All of these would be out of place with

a fool; so the sage is warning against elevating or acclaiming those who are

worthless. To honor a fool is as inconsistent with nature as a snowstorm in the

summer or rain in the hottest and driest time of the year-the harvest.. It is out of

place in a world of order and good sense. Snow and rain at the wrong time are a

curse and they ruin a pattern of nature that is a blessing. To honor a fool is to go

against the grain of wisdom and reality. The Message puts it, "We no more give

honors to fools than pray for snow in summer or rain during harvest." In other

words, it is just common sense not to honor a fool by giving them places of

leadership and positions of power. Snow is a disaster in the summer and so is rain in

harvest time. It is a major blunder that leads to bad consequences for all when the

fool is exalted to any level of influence. Snow in summer is incongruous with nature,

and so is giving honor to a fool. God made man with inteligence, and when some

men lack it because of the fall, they are not to be put in charge of anything by those

who are still somewhat gifted with good sense. If you give a fool respect and external

recognition of worth you encourage pride in him and make him all the more

dangerous. Do not encourage folly by giving honor to the fool.

Unfortunately the world does not operate in wisdom, and so fools are frequently

honored by rising to places of power and authority. Solomon was aware of this in

his day and writes in Eccles. 10:5-6, "There is an evil I have seen under the sun, the

sort of error that arises from a ruler. Fools are put in many high positions..."

Marcus Cato, the ancient Roman found fault with honoring the fools of his day.

"Either you think the consulate worth little, or few worthy of the office." When the

Romans sent three ambassadors to the king of Bithynia, one with the gout, one with

a recently-healed fracture of the skull, and the third not much better than a fool,

Cato said, "They have sent an embassy which has neither feet, head, nor heart." All

through history it has been a major problem in all societies that fools get into places

of power and leadership. This honor leads to many dangerous and stupid decisions

that hurt the whole nation. People who get power who are fools become power

hungry and make life miserable for everyone. It is one of the joys of life to see such

fools outwitted, as is the case in the following true story quoted from an unknown

author on the internet.

"Let me tell you a true story. A friend of mine who is a very sharp cookie had her

car towed away in Washington, DC. When she went to collect it, she explained to the

attendant that the police towed it improperly since it was really parked legally. The

attendant agreed but told her he couldn't release a car unless the fine was paid.

However, he said, when she gets the car she could appeal and maybe get her money

back. After reluctantly paying the fine, she got her car and asked for the

appropriate office of appeals. She was given the info, but the attendant added this

warning, "You won't get your money back." "Why?" My friend asked. "Because

the person who runs the office is a miserable person, whose only joy in life is the

power he wields and never gives back the fines ever." "Hmm," my friend thought,

not being one to just sit by and be unjustly punished, "There has to be a way to get

my money back." She called the appeals office and after reaching Mr. Power, this is

about how the conversation went: After explaining the details of the incident and

why she was unjustly fined, she said this, "I am sure you cannot help me so could

you please direct me to the person who has the power to give me back my money?"

Well, you can imagine the response. "Oh no, I am that person, I can give you back

your money." And so he did. Her appeal to his pride manipulated him right into

her web. Fools need to be outwitted all the time in this world. But better is a world

where fools are not honored with the power to be a pain to the rest of us.

Unfortunately, fools are sometimes our friends or relatives, and we feel it is good of

us to give them a chance to prove themeselves. We assume that being kind and

helpful is always appropriate, and so we honor a fool with responsibility. I

remember doing this once with a young man who wanted to go with me to a nursing

home for a Sunday afternoon service. He said he could play the guitar, and so I

believed him and let him come and play. He could no more play that thing than I

could. He just stummed the strings in meaningless noise to the aggrevation of myself

and all the people there. It was embarrassing, but I did not have the guts to tell him

he was being stupid to think he could play that instrument. I never let him come and

do it again, but I told him to keep learning. I honored a fool by suggesting that he

could do it, when I knew it was highly unlikely. But like most who want to be

encouraging I tried to let him down softly, when he should have been knocked down

by being told he has no talent.

If you watch America has talent, of Idol or any such show you see people who are

living in a fantasy land of their own making. They have no talent recognizable by

people above half wits, but they seriously think they do, and they have to be crushed

by strong words coming from Simon Cowell or they will go on thinking they have

talent and be a curse to the world. The same is true for America's greatest inventors.

So ofter the ideas are so stupid that one has to be a fool to dream that anyone in

their right mind would want what they have invented. But they spend years and

thousands of dollars to get their junk invented, and they need to be told it is junk

and worthless junk at that. Some vow to persist in their dream of making the world

a better place with their insane contraptions, but others are shocked back into

reality and move on to something meaningful.

ow this may sound cruel and unkind to treat people this way, but the fact is, if you

honor a fool, or a foolish idea, by supporting it and encouraging it, you are part of

the problem and not part of the answer. If there is no honor given to a fool in any

way they will be motivated to find a way to cease being a fool. If the path of folly is

blocked the fool may find a path that is not so foolish. The whole point of this

chapter on fools is that wisdom demands that fools be treated as such, for that is the

only hope of rescuing them from their folly. Parents have to deal with fools all the

time, for kids are often the most foolish people on the planet. They do stupid things

all the time and they get seriously injured and killed by the thousands each year.

They need to be disciplined and thus discouraged from following their paths of folly.

They need to be encouraged all the time when they go the way of wisdom, but when

they persist in the path of folly they ought not to be honored with gifts and favors,

but dishonored by being deprived of such.

Someone has written this helpful commentary, "In order to avoid giving honor to

the fool we need to be able to identify the fool, and the Bible gives us many

characteristics in order to do this. What is a fool? A fool rejects instruction (23:9),

assumes he is right (12:15), rejects correction (15:10), loves to argue (19:13), talks

too much (15:2), slanders people (10:18), holds heavy grudges (17:12), is very

stubborn (17:10), is not successful (Eccl 10:15), enjoys mischief (10:23), or is easily

deceived (14:15). God condemns fools, and we should treat them accordingly. Fools

are properly treated by avoiding them (13:20; 14:7), not talking to them (23:9; 26:4),

rebuking them (26:5), and beating them (26:3); for stripes may help them (10:13;

17:10; 18:6; 19:29; 20:30). Foolishness is bound in a child's heart, but the rod will

drive it far away (22:15). So rather than honoring a foolish child, teach him wisdom

with reproof and a rod (29:15)."

It is an unbelievable story, but the history of an amazing fool in America is clearly

established as fact. A man by the name of Joshua Abraham orton

in 1859 proclaimed himself the Imperial Majesty Emperor orton I. He was the first

and only person to proclaim himself the emperor of the United States. He lived in

San Francisco where he was a business man who had gone bankrupt by a bad

investment in Peruvian rice. This may have caused his mental imbalance that led

him to assume absolute control over the nation. He declared that Congress was

abolished and that he was in full charge of the government and all the military. You

can look up the details by typing his name into Google and going to Wikipedia, the

free encydlopedia. But let me share this quote: " orton's orders obviously had no

effect on the army, and the Congress likewise continued in its activities

unperturbed. orton issued further decrees in 1860 that purported to dissolve the

republic and to forbid the assembly of any members of the Congress.[17] orton's

battle against the elected leaders of America was to persist throughout what he

considered his reign, though it appears that orton eventually, if somewhat

grudgingly, accepted that Congress would continue to exist without his permission,

although this did not change his feelings on the matter. In the hopes of resolving the

many disputes between citizens of the United States during the Civil War, orton

issued a mandate in 1862 ordering both the Protestant and Roman Catholic Church

churches to publicly ordain him as Emperor."

There are many foolish things he did and said, but the man was a mental case and

people got a kick out of him and actually came to respect him for his concerns about

the welfare of the country and his community. Wikipedia reports, " orton is

reputed to have performed one of his most famous acts of "diplomacy." During the

1860s and 1870s, there were a number of anti-Chinese demonstrations in the poorer

districts of San Francisco. Ugly riots, some resulting in fatalities, broke out on

several occasions. During one such incident, orton allegedly positioned himself

between the rioters and their Chinese targets, and with a bowed head started

reciting the Lord's Prayer repeatedly until the rioters dispersed without incident."

He actually became a sort of hero of the city, and again we quote, " orton was

much loved and revered by the citizens of San Francisco. Although penniless, he

regularly ate at the finest restaurants in San Francisco; these restaurateurs then

took it upon themselves to add brass plaques in their entrances declaring "[b]y

Appointment to his Imperial Majesty, Emperor orton I of the United States."[27]

By all accounts, such "Imperial seals of approval" were much prized and a

substantial boost to trade. Supposedly, no play or musical performance in San

Francisco would dare to open without reserving balcony seats for orton." "In 1867

a police officer named Armand Barbier arrested orton for the purpose of

committing him to involuntary treatment for a mental disorder.[3] The arrest

outraged the citizens of San Francisco and sparked a number of scathing editorials

in the newspapers. Police Chief Patrick Crowley speedily rectified matters by

ordering orton released and issuing a formal apology on behalf of the police force.

[8] Chief Crowley observed of the self-styled monarch "that he had shed no blood;

robbed no one; and despoiled no country; which is more than can be said of his

fellows in that line."[11] orton was magnanimous enough to grant an "Imperial

Pardon" to the errant young police officer. Possibly as a result of this scandal, all

police officers of San Francisco thereafter saluted orton as he passed in the street."

To make a long story brief, this man was a fool in so many ways, and he did so many

foolish things, but he was not a Biblical fool. He was a mentally handicaped person

who was not evil but deluded. He was a caring person who did no harm to others

and the result was he was a man who was greatly honored. early 30 thousand

people lined the steets to witness his funeral procession. He was the exception to the

rule, for though he was a fool, he was also cool, and so worthy of respect because he

was still motivated by love rather than folly.

"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.)

GILL, "As snow in summer, and as rain in harvest,.... Which were very undesirable and unseasonable, yea, very hurtful to the fruits of the earth; and a great obstruction to the labourers in the harvest, and a hinderance to the gathering of it in; and were very rare and uncommon in Judea; it was even a miracle for thunder and rain to be in wheat harvest, 1Sa_12:17;

so honour is not seemly for a fool: for a wicked man; such should not be favoured by kings, and set in high places of honour and trust; "folly set in great dignity", or foolish and bad men set in honourable places, are as unsuitable and inconvenient as snow and rain in summer and harvest, and should be as rare as they; and they are as hurtful and pernicious, since they discourage virtue and encourage vice, and hinder the prosperity of the commonwealth; such vile persons are contemned in the eyes of good men, and are disregarded of God; he will not give, theft, glory here nor hereafter; the wise shall inherit it, but shame shall be the promotion of fools, Pro_3:35; see Ecc_10:6.

K&D, "If there is snow in high summer (קיץ,�to�be�glowing�hot),�it�is�contrary�to�nature;�and�if�

there�is�rain�in�harvest,�it�is�(according�to�the�alternations�of�the�weather�in�Palestine)�contrary�to�

what�is�usually�the�case,�and�is�a�hindrance�to�the�ingathering�of�the�fruits�of�the�field.�Even�so�a�

fool�and�respect,�or�a�place�of�honour,�are�incongruous�things;�honour�will�only�injure�him�(as�

according�to�Pro_19:10,�luxury);�he�will�make�unjust�use�of�it,�and�draw�false�conclusions�from�it;�

it�will�strengthen�him�in�his�folly,�and�only�increase�it."

2 Like a fluttering sparrow or a darting swallow,

an undeserved curse does not come to rest.

"This proverb is saying that a curse that is uttered will be powerless if that curse is

undeserved. It was commonly believed in the ancient world that blessings and curses

had power in themselves, that once spoken they were effectual. But scripture makes

it clear that the power of a blessing or a curse depends on the power of the one

behind it (e.g., um 22:38; 23:8). A curse would only take effect if the one who

declared it had the authority to do so, and he would only do that if the curse was

deserved." Goliath cursed David in I Sam. 17:43, but he nor his god had any

authority to do so, and David did no wrong to deserve it, and so it was a powerless

curse. If anything, it came back on him and he was soon a headless corpse. The

curses of the godless have no power over the people of God. If a curse does come on

the heads of his people it is because it is his judgment and it is always deserved and

never the result of the godless cursing of their enemies.

In this context it is saying that the fool is one who makes meaningless curses. If you

do not honor the godless fool he will curse you to your face and ask his non-existent

god to damn you. The godless are always saying god damn this or that, but it is as

harmless as the darting of the swallow. It is meaningless swearing with no basis for

fulfillment, for they curse everyone who gets in their way. Their curses are vain and

fruitless and are just so much hot air that vanishes like the swallow that darts down

and sweeps away out of sight. Such curses vanish as swiftly as these birds, and do as

much damage to their victims. Thank God he does not hear the curses of the fool

who with bitterness damns all who do not conform to his folly. Godless men and

women get angry about many things and throw out curses without cause on all who

do not please them. We all get frustrated with lousy drivers, but the fool damns

them all to hell for eternity with his foul mouth. Those of us who are only partial

fools just want them damned up in their garages until the rest of us get where we

are going. Like having a law that says fool drivers only from 3 to 5 AM.

The Irish are known for some pretty severe curses, but the fulfillment thereof is

scarce as hen's teeth. One such is, "May your hens take the disorder(the fowl-

pest),your cows the crippen(phosphorosis) and your calves the white scour! May

yourself go stone-blind so that you will not know your wife from a hay-stack!"

Another one popular to be placed on thieves is harder to verify as to its

success-"Since you stole the sheep,you lying spoiler into hell I wish you to be

tormented- In the depths of the whirlpool with Oscar blowing And twenty-one

demons each tearing you asunder."

An Arab curse is at least measurable in its results, though few would relish the task

of counting. It says, "May the fleas of a thousand camels lodge in your armpit."

People who make such curses must have one brain cell less than an amoeba. "The

curses of a fool and the dust of a journey are two things no wise man can escape,"

but the good news of this proverb is that such curses are of no consequence if they

are undeserved.

BAR ES, “Vague as the flight of the sparrow, aimless as the wheelings of the swallow, is the causeless curse. It will never reach its goal.” The marginal reading in the Hebrew, however, gives” to him” instead of “not” or “never;” i. e., “The causeless curse, though it may pass out of our ken, like a bird’s track in the air, will come on the man who utters it.” Compare the English proverb, “Curses, like young chickens, always come home to roost.”

BI, "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.)

GILL, "As the bird by wandering, as the swallow by flying,.... As a bird, particularly the sparrow, as the word (h) is sometimes rendered, leaves its nest and wanders from it; and flies here and there, and settles nowhere; and as the swallow flies to the place from whence it came; or the wild pigeon, as some (i) think is meant, which flies away very swiftly: the swallow has its name in Hebrew from liberty, because it flies about boldly and freely, and makes its nest in houses, to which it goes and comes without fear;

so the curse causeless shall not come; the mouths of fools or wicked men are full of cursing and bitterness, and especially such who are advanced above others, and are set in high places; who think they have a right to swear at and curse those below them, and

by this means to support their authority and power; but what signify their curses which are without a cause? they are vain and fruitless, like Shimei's cursing David; they fly away, as the above birds are said to do, and fly over the heads of those on whom they are designed to light; yea, return and fall upon the heads of those that curse, as the swallow goes to the place from whence it came; it being a bird of passage, Jer_8:7; in the winter it flies away and betakes itself to some islands on rocks called from thence "chelidonian" (k). According to the "Keri", or marginal reading, for here is a double reading, it may be rendered, "so the curse causeless shall come to him" (l); that gives it without any reason. The Septuagint takes in both,

"so a vain curse shall not come upon any;''

what are all the anathemas of the church of Rome? who can curse whom God has not cursed? yea, such shall be cursed themselves; see Psa_109:17.

HENRY, "Here is, 1. The folly of passion. It makes men scatter causeless curses, wishing ill to others upon presumption that they are bad and have done ill, when either they mistake the person or misunderstand the fact, or they call evil good and good evil. Give honour to a fool, and he thunders out his anathemas against all that he is disgusted with, right or wrong. Great men, when wicked, think they have a privilege to keep those about them in awe, by cursing them, and swearing at them, which yet is an expression of the most impotent malice and shows their weakness as much as their wickedness. 2. The safety of innocency. He that is cursed without cause, whether by furious imprecations or solemn anathemas, the curse shall do him no more harm than the bird that flies over his head, than Goliath's curses did to David, 1Sa_17:43. It will fly away like the sparrow or the wild dove, which go nobody knows where, till they return to their proper place, as the curse will at length return upon the head of him that uttered it.

3 A whip for the horse, a halter for the donkey,

and a rod for the backs of fools!

The fool needs to be treated like animals who are not responsive to reasoning and

logic, but have to be controlled by the use of force. This does not justify cruelty to

animals or the fools, but simply says that they are like dumb animals and will not be

moved by words. They are stubborn in their folly and want to do only what they feel

like doing. obody can tell them what to do, for they are undisciplined and

rebelious, and so they need to be restrained or their folly will be a danger to

themselves and others. Psalm 32:9 says, "Do not be like the horse or the mule, which

have no understanding but must be controlled by bit and bridle or they will not

come to you." Left undisciplined these animals run wild and do their own thing and

are useless to man. They need to be controlled. So the fool is one who is not to be

given freedom and power, but is to be brought under the power and control of those

with power. This has special reference to parents and the rebellious child.

"Foolishness is bound up in the heart of a child; The rod of discipline will remove it

far from him (22:15)." Legally it means that the rebel person who is a danger to the

community needs to be restrained by being imprisoned. Control and correction are

necessary in dealing with the fool.

Keep in mind that we are not dealing with the village idiot here, nor with the dumb

blonde. This fool is one who is a dangerous person with no wisdom or conscience

who will do what he wants no matter who gets hurt or killed. They are not subject to

reason and so they have to be dealt with like an untamed animal. Force is all they

understand, and pain is all they will respond to. Wisdom will not work on them, but

the whip will. Prov. 17:10 says, "A rebuke impresses a man of discernment more

than a hundred lashes a fool." In other words, don't waste time trying to talk a fool

out of his behavior, for he is not capable of responding to words of wisdom. He will

better get the point with pain, for he is more like a beast than an intelligent person.

Fools need severe punishement for pain is all they can understand. Justice demands

that fools pay in pain for the pain they cause. The following report illustrates the

kind of people who need this discipline. In contrast to this text most often being

applied to parents with a rebellious child, here is a case where the parents are the

foolish rebels.

According to the Associated Press, a Milwaukee couple will be headed off to prison

after admitting to locking their son in a closet so they could go to a casino and watch

a Packers game. Man, now we know why they call their hardcore fans “cheese

heads.” The only thing they left for their boy is a loaf of bread, some peanut butter

and jelly and a bathroom bucket that he had to clean when his parents returned.

The irony is both will be headed to live in a room that’s slightly smaller than a closet

with a toilet that’s slightly less sanitary than a bathroom bucket that’s five inches

from their head every time they go to sleep. The assistant district attorney

prosecuting the case proved the couple had money to get a babysitter because of

their house full of Packers merchandise. The man reporting this story gives his

personal opinion when he writes, "To be totally fair, these two really aren’t dumb

by the definition of the word. They’re stupid, horrible, thoughtless, selfish, narrow-

minded, absent-minded, lower than Australopithecus on the evolutionary scale and

six beers short of a six pack. o one’s come up for a word for it yet." He is in error

here, for the Bible has the word for them-fool.

GILL, "A whip for the horse,.... One that is dull of going, or refractory and wants breaking;

a bridle for the ass; not to curb and restrain it from going too fist, asses being generally dull; but to direct its way and turn it when necessary, it being stiffnecked and obstinate; though the Septuagint, Syriac, and Arabic versions, render it a "spear" or "goad", something to prick with, and excite it to motion; and so the Targum; or otherwise one would have thought the whip was fitter for the ass and the bridle for the

horse;

and a rod for the fool's back; suggesting that the fool, or wicked man, is like the horse or the mule; though not without understanding of things natural, yet of things divine and moral; and as stupid as the ass, however wise he may conceit himself to be, being born like a wild ass's colt; and instead of honour being given him, stripes should be laid upon him; he should be reproved sharply, and corrected for his wickedness, especially the causeless curser, Pro_19:29.

HENRY, "Here, 1. Wicked men are compared to the horse and the ass, so brutish are they, so unreasonable, so unruly, and not to be governed but by force or fear, so low has sin sunk men, so much below themselves. Man indeed is born like the wild ass's colt, but as some by the grace of God are changed, and become rational, so others by custom in sin are hardened, and become more and more sottish, as the horse and the mule, Psa_32:9. 2. Direction is given to use them accordingly. Princes, instead of giving honour to a fool (Pro_26:1), must put disgrace upon him - instead of putting power into his hand, must exercise power over him. A horse unbroken needs a whip for correction, and an ass a bridle for direction and to check him when he would turn out of the way; so a vicious man, who will not be under the guidance and restraint of religion and reason, ought to be whipped and bridled, to be rebuked severely, and made to smart for what he has done amiss, and to be restrained from offending any more.

"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.)

4 Do not answer a fool according to his folly,

or you will be like him yourself.

To engage a fool in controversy is the best way to add yourself to the list of fools in

the room. You are foolish to try and answer folly, for in doing so you are just like

the one you are calling a fool. If he calls you a fool back he is right, for you have

sunk to his level by having so little sense as to respond to his folly. If ever there is a

time to be silent it is when a fool challenges you to a debate, or when a fool says

something stupid and you want to set him straight. If the fool succeeds in gettting

you to respond, he has won the debate, for he has brought you down to his level and

you do not have a chance of bringing him up to yours. Save your breath and your

dignity, and do not open your mouth. If you do, you honor him, and that is the first

no no in dealing with fools. To try and correct or rebuke a fool is futile. Prov. 9:7-8

says, "He who corrects a scoffer gets dishonor for himself, And he who reproves a

wicked man gets insults for himself. Do not reprove a scoffer, lest he hate you,

Reprove a wise man, and he will love you." We need to make a clear distinction

between the wise and the fool, for they respond in opposite ways to the same thing.

What is good and works for the wise person is worthless for the fool. Leave the fool

to his folly and refuse to hop on his bandwagon. A truly wise person knows when to

walk away from an argument that is not winable, because truth has no place in the

mind of the challenger. A fool is not open to knowledge and has no interest in other

perspectives than his own. When he begins to spout his folly with a loud voice,

looking for trouble as usual, you will be tempted to come to the defense of wisdom.

Don't be a fool and let him win. Walk away and be the winner yourself. Our pride

will resist this, and we will have a deep desire to take him on, but wisdom says in the

words of a well known song, "know when to fold em, know when to run."

Jesus taught this same truth when he said, "Give not that which is holy unto the

dogs, neither cast ye your pearls before swine, lest they trample them under their

feet, and turn again and rend you" (Matt 7:6). You would look quite foolish if you

decided to try and talk pigs into being more neat in their eating habits, but nobody

is that stupid. However, you are on that level of folly if you try to persuade the fool

to stop being so foolish. Your success rate will pretty much match the rate at which

your pigs will start using napkins. Prov. 23:9 says, "Do not speak to a fool, for he

will scorn the wisdom of your words." He will treat your wisdom just like the pigs

treat your pearls. You make a mockery of the truth by giving the fool the

opportunity to ridicule it before others. You will not upgrade him, but he will

downgrade that which is precious to you. The fool will not listen and learn, but will

laugh and mock and belittle all that wisdom holds dear. Do not give him the

ammunition to do so by trying to explain to him how wonderful the truth really is. II

Tim. 2:23 says, "Don't have anything to do with foolish and stupid arguments,

because you know they produce quarrels." Any argument you have with a fool will

be foolish and stupid, and so do not let it happen.

But wait! The very next verse says just the opposite, and that we are to answer the

fool. This is a flat contradiction, and so when people say the Bible contradicts itself

you have to agree, for it is as obvious as the nose on your face. But the false

assumption of people who say the Bible contradicts itself is that this is a bad thing

and proves the Bible is in error. Such an assumption is what is in error, for

contradiction is a part of the very essence of wisdom. It is called paradox, which

means the same thing can be be good or bad, or true or false at the same time.

Proverbs by their very nature are paradoxical because they seek to sum up a truth

in a few words. But that truth does not sum up all there is of truth, for truth has

more than one perspective. Life is so variable that seldom does any true statement

fit all reality. The result is something can be true, but something just the opposite

can also be true, and the result is proverbs are apparently contradictory or

paradoxical. Just look at some of the popular proverbs that people use all the time,

and see how they are all true even though they are contradictory.

Absence makes the heart grow fonder.

But... Out of sight, out of mind.

ever put off until tomorrow what you can do today.

But... Don't cross the bridge until you come to it.

Don't judge a book by its cover.

But... Clothes make the man

The pen is mightier than the sword.

But... Actions speak louder than words.

You're never too old to learn.

But... You can't teach an old dog new tricks.

A word to the wise is sufficient.

But... Talk is cheap.

Look before you leap.

But... He who hesitates is lost.

It's better to be safe than sorry.

But... othing ventured, nothing gained

Don't look a gift horse in the mouth.

But... Beware of Greeks bearing gifts.

The squeaky wheel gets the grease.

But... Silence is golden.

Try, try again.

Don't beat a dead horse.

BARNES, "Two sides of a truth. To “answer a fool according to his folly” is in Pro_26:4 to bandy words with him, to descend to his level of coarse anger and vile abuse; in Pro_26:5 it is to say the right word at the right time, to expose his unwisdom and untruth to others and to himself, not by a teaching beyond his reach, but by words that he is just able to apprehend. The apparent contradiction between the two verses led

some of the rabbis to question the canonical authority of this book. The Pythagoreans had maxims expressing a truth in precepts seemingly contradictory.

CLARKE, "Answer not a fool - On this and the following verse Bishop Warburton, who has written well on many things, and very indifferently on the doctrine of grace, has written with force and perspicuity: “Had this advice been given simply, and without circumstance, to answer the fool, and not to answer him, one who had reverence for the text would satisfy himself in supposing that the different directions referred to the doing a thing in and out of season;

1. The reasons given why a fool should not be answered according to his folly, is, “lest he (the answerer) should be like unto him.”

2. The reason given why the fool should be answered according to his folly, is, “lest he (the fool) should be wise in his own conceit.”

1. “The cause assigned for forbidding to answer, therefore, plainly insinuates that the defender of religion should not imitate the insulter of it in his modes of disputation, which may be comprised in sophistry, buffoonery, and scurrility.

2. “The cause assigned for directing to answer, as plainly intimates that the sage should address himself to confute the fool upon his own false principles, by showing that they lead to conclusions very wide from, very opposite to, those impieties he would deduce from them. If any thing can allay the fool’s vanity, and prevent his being wise in his own conceit, it must be the dishonor of having his own principles turned against himself, and shown to be destructive of his own conclusions.” - Treatise on Grace. Preface.

GILL, "Answer not a fool according to his folly,.... Sometimes a fool, or wicked man, is not to be answered at all; as the ministers of Hezekiah answered not a word to Rabshakeh; nor Jeremiah the prophet to Hananiah; nor Christ to the Scribes and Pharisees; and when an answer is returned, it should not be in his foolish way and manner, rendering evil for evil, and railing for railing, in the same virulent, lying, calumniating, and reproachful language;

lest thou also be like unto him; lest thou also, who art a man of understanding and sense, and hast passed for one among men, come under the same imputation, and be reckoned a fool like him.

HENRY, "See here the noble security of the scripture-style, which seems to contradict itself, but really does not. Wise men have need to be directed how to deal with fools; and they have never more need of wisdom than in dealing with such, to know when to keep silence and when to speak, for there may be a time for both. 1. In some cases a wise man will not set his wit to that of a fool so far as to answer him according to his folly “If he boast of himself, do not answer him by boasting of thyself. If he rail and talk passionately, do not thou rail and talk passionately too. If he tell one great lie, do not thou tell another to match it. If he calumniate thy friends, do not thou calumniate his. If he banter, do not answer him in his own language, lest thou be like him, even thou, who knowest better things, who hast more sense, and hast been better taught.” 2. Yet, in other cases, a wise man will use his wisdom for the conviction of a fool, when, by taking notice of what he says, there may be hopes of doing good, or at least preventing further,

mischief, either to himself or others. “If thou have reason to think that thy silence will be deemed an evidence of the weakness of thy cause, or of thy own weakness, in such a case answer him, and let it be an answer ad hominem - to the man, beat him at his own weapons, and that will be an answer ad rem - to the point, or as good as one. If he offer any thing that looks like an argument, an answer that, and suit thy answer to his case. If he think, because thou dost not answer him, that what he says is unanswerable, then give him an answer, lest he be wise in his own conceit and boast of a victory.” For (Luk_7:35) Wisdom's children must justify her.

5 Answer a fool according to his folly,

or he will be wise in his own eyes.

A wise man recognizes that every proverb does not apply to every situation in life.

Life is complex and variable, and so wisdom has to vary to meet the demands of

such a complex world. Even fools are not simple to deal with in proverbs, for they

vary in the degree of their folly and in the degree of their blindness to wisdom. It

may be that you discern that the particular fool you are confronting today is not the

same as the fool you encountered yesterday. This fool seems to be a conformist fool

who is going along with the folly of his fellow fools because it is all he knows. But as

you get to know him you see that he has the potential to be persuaded that there is

another way of seeing life. There are hints that he could be touched by some words

of wisdom, and so you do not put him in the same category with the hard core fool

that is locked into his folly. This man has an opening in his mind that reveals he

could be converted from folly to wisdom. This being the case, you cannot refuse to

share the ways of wisdom with him, for that would be folly on your part. In this case

be willing to risk going down to his level in hopes of bringing him up to yours. He is

not a professional fool, but only an amateur, and he can be brought back from the

pit of foolery by a loving sharing of a better way. If you do not share with this fool,

you give him the impression that folly is superior to wisdom, and he will in pride feel

that his folly makes him wise. By not answering him you leave him with the

impression that his way of thinking is unanswerable, and that he represents true

wisdom. He needs to be shown that his folly is just that, and that wisdom is so

superior to all that he has been taught. Seeing this by your persuasion may open his

eyes to his blind following of those who preach nonsense. He could wish to continue

to learn and you have made a disciple. When this potential exists, then it is right to

speak up and expose folly for what it is, for this fool is not locked in and fanatical in

defense of his folly. Gill in his commentary sums up the paradox of these two

proverbs with these words: ".....he is to be answered and not answered according to

different times, places, and circumstances, and manner of answering; he is to be

answered when there is any hope of doing him good, or of doing good to others; or

of preventing ill impressions being made upon others by what he has said; when the

glory of God, the good of the church, and the cause of truth, require it; and when he

would otherwise glory and triumph, as if his words or works were unanswerable...."

The following prayer of the fool was a valid answer to a fool, for he is not fool who

knows he is a fool and seeks the mercy of God.

The Fool's Prayer

Edward Rowland Sill

THE royal feast was done; the King

Sought some new sport to banish care,

And to his jester cried: "Sir Fool,

Kneel now, and make for us a prayer!"

The jester doffed his cap and bells,

And stood the mocking court before;

They could not see the bitter smile

Behind the painted grin he wore.

He bowed his head, and bent his knee

Upon the monarch's silken stool;

His pleading voice arose: "O Lord,

Be merciful to me, a fool!

" o pity, Lord, could change the heart

From red with wrong to white as wool;

The rod must heal the sin; but Lord,

Be merciful to me, a fool!

" 'Tis not by guilt the onward sweep

Of truth and right, O Lord, we stay;

'Tis by our follies that so long

We hold the earth from heaven away.

"These clumsy feet, still in the mire,

Go crushing blossoms without end;

These hard, well-meaning hands we thrust

Among the heart-strings of a friend.

"The ill-timed truth we might have kept —

Who knows how sharp it pierced and stung?

The word we had not sense to say —

Who knows how grandly it had rung?

"Our faults no tenderness should ask,

The chastening stripes must cleanse them all;

But for our blunders-oh, in shame

Before the eyes of heaven we fall.

"Earth bears no balsam for mistakes;

Men crown the knave, and scourge the tool

That did his will; but Thou, O Lord,

Be merciful to me, a fool!"

The room was hushed; in silence rose

The King, and sought his gardens cool,

And walked apart, and murmured low,

"Be merciful to me, a fool!"

The Jewish Rabbis have another way of resolving the contradictory nature of these

two Proverbs. They say v. 4 is dealing with secular matters, and all sorts of trivial

and meaningless issues that the believer is not to waste his time on. Verse 5,

however, is dealing with important religious issues that are too vital and important

to ignore. So refuse to debate stupid trivia, but do not neglect to debate the crucial

issues relating to God and his will for life.

Among alleged contradictions charged, this one wins a major award for silliness. What we have here is not contradiction, but dilemma -- an indication that when it comes to answering fools, you can't win -- because they are fools, and there is no practical cure for foolery (as this citation demonstrates). So: It is unwise to argue with a fool at his own level and recognize his own foolish suppositions, but it is good sometimes to refute him soundly, lest his foolishness seem to be confirmed by your silence. (Note further that proverbs are not absolutes -- which fits right in with our "dilemma" answer.)

GILL, ""but speak with a fool in thy wisdom;''

and the Syriac version,

"yea, speak with a fool according to thy wisdom;''

which would at once remove the seeming contradiction in these words to the former, but then they are not a true version; indeed it is right, and must be the sense, that when a fool is answered, as it is sometimes necessary he should, that it be done in wisdom, and so as to expose his folly; he is to be answered and not answered according to different times, places, and circumstances, and manner of answering; he is to be answered when there is any hope of doing him good, or of doing good to others; or of preventing ill impressions being made upon others by what he has said; when the glory of God, the good of the church, and the cause of truth, require it; and when he would otherwise glory and triumph, as if his words or works were unanswerable, as follow;

lest he be wise in his own conceit; which fools are apt to be, and the rather when no answer is given them; imagining it arises from the strength of their arguments, and their nervous way of reasoning, when it is rather from a neglect and contempt of them.

K&D, "The sic et non here lying before us is easily explained; after, or according to his folly, is this second time equivalent to, as is due to his folly: decidedly and firmly rejecting it, making short work with it (returning a sharp answer), and promptly replying in a way fitted, if possible, to make him ashamed. Thus one helps him, perhaps, to self-knowledge; while, in the contrary case, one gives assistance to his self-importance. The Talmud, Schabbath 30b, solves the contradiction by referring Pro_26:4to worldly things, and Pro_26:5 to religious things; and it is true that, especially in the latter case, the answer is itself a duty toward the fool, and towards the truth. Otherwise the Midrash: one ought not to answer when one knows the fool as such, and to answer when he does not so know him; for in the first instance the wise man would dishonour himself by the answer, in the latter case he would give to him who asks the importance appertaining to a superior."

CLARKE, "Cutteth off the feet - Sending by such a person is utterly useless. My old MS. Bible translates well: Halt in feet and drinking wickednesse that sendith wordis bi a foole messager. Nothing but lameness in himself can vindicate his sending it by such hands; and, after all, the expedient will be worse than the total omission, for he is likely to drink wickedness, i.e., the mischief occasioned by the fool’s misconduct. Coverdale nearly hits the sense as usual: “He is lame of his fete, yee dronken is he in vanite, that committeth eny thinge to a foole.”

GILL, "He that sendeth a message by the hand of a fool,.... Who knows not how to deliver it in a proper manner, and is incapable of taking the answer, and reporting it as he should; or unfaithful in it, and brings a bad or false report, as the spies did upon the good land;

cutteth off the feet; he may as well cut off his feet before he sends him, or send a man without feet, as such an one; for prudence, diligence, and faithfulness in doing a message, and bringing back the answer, are as necessary to a messenger as his feet are;

and drinketh damage; to himself; his message not being rightly performed, and business not done well; which is a loss to the sender, as well as to his credit and reputation with the person to whom he sends him; he hereby concluding that he must be a man of no great judgment and sense to send such a fool on his errand. Such are the unskilful ambassadors of princes; and such are unfaithful ministers, the messengers of the churches; see Pro_10:26. The words in the original are three sentences, without a copulative, and stand in this order, "he that cutteth off feet; he that drinketh damage; he that sendeth a message by the hand of a fool"; that is, they are alike.

HENRY 6-9, "To recommend wisdom to us, and to quicken us to the diligent use of all the means for the getting of wisdom, Solomon here shows that fools are fit for nothing; they are either sottish men, who will never think and design at all, or vicious men, who will never think and design well. 1. They are not fit to be entrusted with any business, not fit to go on an errand (Pro_26:6): He that does but send a message by the hand of a fool, of a careless heedless person, one who is so full of his jests and so given to his pleasures that he cannot apply his mind to any thing that is serious, will find his message misunderstood, the one half of it forgotten, the rest awkwardly delivered, and so many

blunders made about it that he might as well have cut off his legs, that is, never have sent him. Nay, he will drink damage; it will be very much to his prejudice to have employed such a one, who, instead of bringing him a good account of his affairs, will abuse him and put a trick upon him; for, in Solomon's language, a knave and a fool are of the same signification. It will turn much to a man's disgrace to make use of the service of a fool, for people will be apt to judge of the master by his messenger. 2. They are not fit to have any honour put upon them. He had said (Pro_26:1), Honour is not seemly for a fool;here he shows that it is lost and thrown away upon him, as if a man should throw a precious stone, or a stone fit to be used in weighing, into a heap of common stones, where it would be buried and of no use; it is as absurd as if a man should dress up a stone in purple (so others); nay, it is dangerous, it is like a stone bound in a sling, with which a man will be likely to do hurt. To give honour to a fool is to put a sword in a madman's hand, with which we know not what mischief he may do, even to those that put it into his hand. 3. They are not fit to deliver wise sayings, nor should they undertake to handle any matter of weight, though they should be instructed concerning it, and be able to say something to it. Wise sayings, as a foolish man delivers them and applies them (in such a manner that one may know he does not rightly understand them), lose their excellency and usefulness: A parable in the mouth of fools ceases to be a parable, and becomes a jest. If a man who lives a wicked life, yet speaks religiously and takes God's covenant into his mouth, (1.) He does but shame himself and his profession: As the legs of the lame are not equal, by reason of which their going is unseemly, so unseemly is it for a fool to pretend to speak apophthegms, and give advice, and for a man to talk devoutly whose conversation is a constant contradiction to his talk and gives him the lie. His good words raise him up, but then his bad life takes him down, and so his legs are not equal. “A wise saying,” (says bishop Patrick) “doth as ill become a fool as dancing doth a cripple; for, as his lameness never so much appears as when he would seem nimble, so the other's folly is never so ridiculous as when he would seem wise.” As therefore it is best for a lame man to keep his seat, so it is best for a silly man, or a bad man, to hold his tongue. (2.) He does but do mischief with it to himself and others, as a drunkard does with a thorn, or any other sharp thing which he takes in his hand, with which he tears himself and those about him, because he knows not how to manage it. Those that talk well and do not live well, their good words will aggravate their own condemnation and others will be hardened by their inconsistency with themselves. Some give this sense of it: The sharpest saying, by which a sinner, one would think, should be pricked to the heart, makes no more impression upon a fool, no, though it come out of his own mouth, than the scratch of a thorn does upon the hand of a man when he is drunk, who then feels it not nor complains of it, Pro_23:35.

6 Like cutting off one's feet or drinking violence

is the sending of a message by the hand of a

fool.

The Message has it, "You're only asking for trouble when you send a message by a

fool." In other words you are being stupid if you trust a fool to delilver a message

for you. He will screw it up in some way or other and you would be better off never

having sent it. It is comparable to thinking that cutting off your feet will speed

things up in getting an important message through. obody is that stupid, but they

are stupid enough to use a fool to get the message delivered, and that is on the same

low level of stupidity as cutting off one's feet. The point is, it is so stupid that only a

radical and extreme action like cutting off one's feet can illustrate it. You have to go

beyond all human logic and intelligence to convey just how stupid it is to use a fool

as a messenger. The implication is that the message is important and that it get to

the intended person on time. The lazy fool will delay delivering it until it is too late.

He will convey a message that is the opposite of what you intended to say and create

confusion and even disaster. You just as well cut off your feet and eliminate the

middleman who is a fool. He cannot be trusted to do the job right, and you are

dumb as nails if you think he can. You are putting your reputation and possibly

even your life in the hands of one who is totally unreliable. If the day comes that you

can see the potential of sending an important message by the hand of a fool as a

good thing, you should order a straight jacket as quickly as possible, for you will

soon be deluded into thinking feet amputations could enhance your mobility. The

bottom line is, you do not entrust an important task to a fool.

The other metaphor here is "drinking violence." It is a parallel to cutting off one's

feet. It is saying the same thing with different words. It is like saying that doing

something radically painful and damaging will somehow be the wise thing to do.

That is what you are thinking when you choose to use a fool as your messenger. It

will lead to painful consequences. obody can really be so stupid as to think that

consuming violence and doing severe damage to themselves is a good thing, but

somehow the choice of sending a message by means of a fool does not seem that

radically stupid, and so it is a choice people make. This Proverb is suggesting you

think twice about such a choice, or maybe a few thousand times. It can be a feet

saver to do so. You will notice that one of the themes that run through this book of

fools is the theme of the damage that can come to you by the hand of fools. If you

honor them it hurts your reputation. If you engage in foolish debate with them you

fall to their level, and again, damage your own image. In verse 8 your honor of them

leads to your injuring yourself by means of a sling with the stone tied in that will

only hit your own head.. In verse 10 you risk great harm by hiring a fool, for it is as

dangerous as an archer who lets his arrows fly at random wounding anyone in the

area. The point is, you are courting violence and damage to yourself by any dealings

with a fool, so avoid such dealings like the plague.

BARNES, "Or, Take away the legs of the lame man, and the parable that is in the mouth of fools: both are alike useless to their possessors. Other meanings are:

(1) “The legs of the lame man are feeble, so is parable in the mouth of fools.”

(2) “the lifting up of the legs of a lame man, i. e., his attempts at dancing, are as the parable in the mouth of fools.”

GILL, "The legs of the lame are not equal,.... Or as "the lifting up the legs by one that is lame" (m), to dance to a pipe or violin, is very unseemly, and does but the more

expose his infirmity, and can give no pleasure to others, but causes derision and contempt;

so is a parable in the mouth of fools; an apophthegm, or sententious expression of his own, which he delivers out as a wise saying, but is lame and halts; it is not consistent with itself, but like the legs of a lame man, one higher than the other: or one of the proverbs of this book, or rather any passage of Scripture, in the mouth of a wicked man; or any religious discourse of his is very unsuitable, since his life and conversation do not agree with it; it is as disagreeable to hear such a man talk of religious affairs as it is to see a lame man dance; or whose legs imitate buckets at a well, where one goes up and another down, as Gussetius (n) interprets the word.

7 Like a lame man's legs that hang limp

is a proverb in the mouth of a fool.

A wise saying coming from the mouth of a fool is about as helpful as being handed a

wet noodle to pry open a jar lid. It is as useless as the legs of a lame man, and just as

they do not get the man anywhere, so the wise saying does not improve the life of the

fool one iota. The legs and the proverb both hang limp and useless, for just as the

lame man cannot use his legs, the fool cannot use wisdom. The paralyzed man

cannot walk, and the foolish man cannot be wise even though he can quote the

sayings of the wise. A fool trying to be wise is like a cripple trying to dance. It is

absurd and just does not work. It is just as likely that a lame man could get out of

his wheelchair and dance as that a fool could get out of his lame brain and be wise.

Just as the legs of the lame man are useless, so the proverbs of the wise are useless to

the fool. And unknown commentator wrote, "Parables and proverbs are the dark

sayings of the wise (1:5-6; Ps 78:2). They are the carefully contrived means of

teaching wisdom in few words, with striking force. Taken from every day life, they

have a figurative meaning requiring skill and understanding to interpret and

explain. Formed with interesting similes and metaphors for appeal and challenge,

they are too much for a fool, who is a man without understanding or wisdom."

When the fool starts speaking the words of the wise it is like the lame man bragging

about how high he can jump and how fast he can run. It is incongruous and out of

line with reality and therefore silly nonsense. The fool makes wisdom laughable by

quoting it, for it is so far from being applicable in his life. The lame man can talk the

talk but he cannot walk the walk with his physical legs, and the fool can spout

proverbs and the wisdom of God and man all day long, but he cannot live by that

wisdom for he does not have the mental legs to walk in wisdom.

Fools should be taught; they should not teach. Fools should listen; they should not

talk. Therefore, they should not have the honor of a public forum for their

babblings (26:1, 26:8). And they should be ignored or shut up by wise rebukes (26:4-

5). Their lack of common sense and/or spiritual understanding denies them any

right to take the deep things of God's word into their mouths. Their sinful living

habits and profane treatment of religious matters preclude them from touching His

holy things. They would do much better and be perceived more kindly, if they kept

their mouths shut (17:28)!

But it is impossible for them to shut up and listen and learn - they must be babbling

in their ignorance - for that is one of the chief marks of a fool (15:2; Eccl 5:3; 10:3,

12-14). Identifying fools is quite easy: all you have to do is listen for the one talking

the most. So fools in both the pulpit and pew take up the Word of God and try to

teach wisdom.

A fool thinks the sound and sense of words are equal - they need no interpretation -

so the cripple stumbles into confusion and heresy! Sound bites are good enough for

a fool! Why worry about context or the spiritual intent of words, he argues: the

Bible means what it says, and says what it means. He doesn't know or understand

the minister's work of reading distinctly and giving the sense of a reading ( eh 8:8;

Eccl 8:1; II Pet 1:20).

A fool thinks reading and study are the same - he assumes thinking and studying are

the same - so the cripple stumbles without preparation. Anyone should be able to

give their opinion on a matter, he argues: we are all God's children and have the

Spirit to expound and teach the truth. He has neither the God-given aptitude for the

work, nor invests the sweat to save him from doctrinal shame (15:28; I Tim 3:2;

4:13-15; II Tim 2:15; Titus 1:9).

A fool opens his mouth wide and belches about doctrine and principle - but his life

never matches the Scriptures he uses - so the cripple stumbles and falls into the

gutter of hypocrisy. He fools some by his loud profession of faith and wisdom, but

the Lord Jesus Christ will expose his nakedness in the Day of Judgment (Matt 7:21-

23). He fails one of the chief duties of a teacher - to be an example of the truth (I

Tim 4:12, 16; Titus 2:7).

Is this proverb literally true? Until you have heard a spiritualizing fool with the

Song of Solomon or the parable of the Good Samaritan, you cannot appreciate just

how ridiculous a dancing cripple can be! Until you hear a fund-raising fool abuse

and twist the proverbial words, "Where there is no vision, the people perish," you

cannot fully grasp the danger and folly of a cripple on a balance beam! See the

comments on 29:18!

Reader, what lessons can you learn here? Be swift to hear and slow to speak (Jas

1:19). Do not be eager to be a teacher, for they shall receive the greater

condemnation (Jas 3:1). Silence is golden, especially if God or men have not called

you to be a teacher (Heb 5:4). Make sure your life teaches louder than your words

(Matt 23:14-15).

Our Lord Jesus was no cripple! His legs were equal and very strong! He was

perfectly fit as the greatest teacher of wisdom in the history of the world! His

prudent use and interpretation of parables and proverbs was exceptional! He was

greater than Solomon! His skill and power in teaching caused men to tremble in

amazement and avoid questions (Matt 7:28-29; 22:46; Luke 4:22; John 7:46). Give

Him the glory due unto His name!

Luther gave the verse a fanciful but memorable rendering: “Like dancing to a

cripple, so is a proverb in the mouth of the fool.”

As C. H. Toy puts it, the fool is a “proverb-monger” (Proverbs [ICC], 474); he

handles an aphorism about as well as a lame man can walk. The fool does not

understand, has not implemented, and cannot explain the proverb. It is useless to

him even though he repeats it.

BARNES, "The legs of the lame are not equal,.... Or as "the lifting up the legs by one that is lame" (m), to dance to a pipe or violin, is very unseemly, and does but the more expose his infirmity, and can give no pleasure to others, but causes derision and contempt;

so is a parable in the mouth of fools; an apophthegm, or sententious expression of his own, which he delivers out as a wise saying, but is lame and halts; it is not consistent with itself, but like the legs of a lame man, one higher than the other: or one of the proverbs of this book, or rather any passage of Scripture, in the mouth of a wicked man; or any religious discourse of his is very unsuitable, since his life and conversation do not agree with it; it is as disagreeable to hear such a man talk of religious affairs as it is to see a lame man dance; or whose legs imitate buckets at a well, where one goes up and another down, as Gussetius (n) interprets the word.

8 Like tying a stone in a sling

is the giving of honor to a fool.

Solomon is back on a pet theme about giving honor to the fool. All of his many

relationships to the royalty of the world gave him a wide range of experience where

he doubtless saw many foolish men being given honor. He saw the folly of this and

we can assume that fools were scarce in his court where he would be concerned that

only the most wise of men be surrounding him. He was so opposed to honoring a

fool that he comes up with extremely exaggerated illustration of just how stupid it is.

Show me a man who ties his stone into his sling and I will show you an idiot. A sling

with the stone tied in would only do damage to the one using the sling. He would

wind up twirling the stone around and around in the air and then when he would let

go the stone would not fly out toward a target but would keep going in a circle and

come back and hit the man in the head or some other part of the anatomy. He would

have self inflicted wounds through his less than clever invention of a sling that

would not sling. It would greatly reduce the number of stones needed for slingers,

but it would also greatly reduce the number of slingers in a battle, for they would all

soon be dead with two bumps on the head; one from the enemy with slings with

stones not tied in, and the other from their own sling. obody is so stupid that they

would ever tie a stone in their sling. In all the vast history of stone slinging never is

their a record of a nincompoop so devoid of sense that they tied their stone in. It is

too stupid to be believable, but that is the point of Solomon. He is saying that giving

honor to a fool is on this same level of profound stupidity, and it is unbelievable that

anyone with an ounce of common sense would do such a thing. It will come back to

hurt you to honor a fool just like the stone in the sling will come back to hurt you.

Many have learned the hard way by giving places of authority to foolish people and

by doing so they suffer loss of reputation, dignity and often postion and power.

Fools often bring disgrace on families, businesses, and even nations. Everyone who

is in charge of placing people in positions of power should not be allowed to do so

until they have tried to sling a sling with a tied in stone. Their bump on the head will

remind them of how stupid and dangerous it is to honor a fool.

To be king of the sling don't tie your stone down,

For such a stupid thing makes you look like a clown.

And remember this too, it just isn't cool

To be so witless that you honor a fool.

CLARKE, "As he that bindeth a stone in a sling, so is he that giveth honor to a fool - It is entirely thrown away. This, however, is a difficult proverb; and the versions give but little light on the subject. The Hebrew may be translated, “As a piece of precious stone among a heap of stones, so is he that giveth honor to a fool.” Or, As he that putteth a precious stone in a heap of stones. See Parkhurst: but on this interpretation the meaning would rather be, “It is as useless to throw a jewel among a heap of stones to increase its bulk, as to give honor to a fool.”

As he that sendith a stoon into a hepe of monee; so he that geveth to an unwiisman wirschip - Old MS. Bible.

“He that setteth a foole in hye dignite, that is even as yf a man dyd caste a precious stone upon the galous.” - Coverdale. This translator refers to the custom of throwing a stone to the heap under which a criminal lay buried. The Vulgate gives some countenance to this translation: “He who gives honor to a fool is like one who throws a stone to Mercury’s heap.” Mercury was considered the deity who presided over the highways; and stones were erected in different places to guide the traveler. Hence those lines of Dr. Young: -

“Death stands like Mercuries in every way;And kindly points us to our journey’s end.”

GILL, "As he that bindeth a stone in a sling,.... That so fastens it to it that it cannot be slung out of it, it becomes useless and does not answer the end for which it is put

there; or that places it there that it may be cast out, and is cast out, and so is thrown away, and of no more use; or that puts a precious stone, so some interpret it, in a heap of common stones, even in such a heap as is used at the stoning of malefactors; or increases the heap of stones on such, which the more exposes them, and the greater reproach they are loaded with; so the more a fool is praised, it does but bring to mind his folly, and issues in his greater disgrace, so Gussetius (o): or rather it has respect to a precious stone put in such a heap of stones, as Luther; or else, according to Schultens, to such an one put into a heap of sepulchral stones; or, as Aben Ezra, that binds up a stone, a common stone, in purple, which to do is ridiculous, so R. Joseph Kimchi; the Vulgate Latin version renders it,

"as he that casts a stone to Mercury's heap;''

a Heathen deity, called by the eastern people Mertholin and Margenah (p), which last is near the same with the Hebrew word here used; whose statue was set up where two or more ways met, to direct travellers; and who therefore out of respect to the deity, and to show gratitude to him, used to cast a stone to the heap for the support of it; and which stones, set up in such doubtful places, were dedicated to him, and were called after his name (q); and not only travellers did this in honour of the deity, and to make his statue more manifest (r), but also for profit, to clear the way from stones; and this custom obtained with the Indians, Arabs, Saracens, and now does with the Mahometans (s): and such heaps of stones were also placed in cities, and at the doors of houses, in honour of Mercury, and were called from him Hermae (t); these stones were also erected for borders of countries (u). But it is not probable that this custom obtained in Solomon's time; and yet some Jewish writers interpret it to this sense, as if he that gives honour to a fool is like him that casts a stone to Mercury; and Jarchi in the text observes it as the sense of some of their Rabbins,

"that he that teacheth the law to a disciple that is not fit, is as he that casts a stone to Mercury;''

and to cast a stone to Mercury is with them the same as to commit idolatry (w); but either of the former senses is best;

so is he that giveth honour to a fool; it is all thrown away and lost, as a stone out of a sling; or as unseemly as to put a precious stone among a heap of stones, or a common stone in purple; See Gill on Pro_26:1.

9 Like a thornbush in a drunkard's hand

is a proverb in the mouth of a fool.

You can count on it that a drunkard with a thornbush in his hand is going to hurt

someone, and there is a good chance it will be himself. In his state of unbalance he

has no business carrying a thornbush, and the fool in his state of folly has no

business quoting wisdom, for it will only hurt himself and also others. People

hearing wise things coming from the mouth of a fool will lose respect for wise things.

They will mock the truth when it comes from such a source where it is not

demonstrated. A fool will make a proverb a weapon to injure people because he can

no more handle it than a drunk can handle a thornbush. The Message translates it,

"To ask a moron to quote a proverb is like putting a scalpel in the hands of a

drunk." Someone is bound to get hurt when a dangerous tool is mishandled by one

who is incompetent. The patient and the surgeon are both going to end up with scars

they did not count on.

Many point out that the implication here is that the fool is unfit to be a teacher of

wisdom. They lack the brain power and common sense to know how to interpret the

sayings of the wise. Letting a fool teach is like letting a drunkard practice brain

surgery. In both cases the patients will end up brainless. Luther has an interesting

way of looking at this verse. He says the drunkard has his hand full of roses and

wants everyone to smell them, but when he puts them up to their nose he is shaky

and scratches them with the thorns. He does damage to people's faces and they get

little chance to enjoy the smell of the roses. So the fool takes a wise saying and

messes it up or perverts its meaning that it does more harm than good. The fool does

not know how to make wisdom a blessing, but instead, makes it a curse that injures

people. Wesley see the drunkard picking the roses and is so clumsy that he end up

with nothing but the stems and thorns with which he hurts himself and possibly

others. So the fool does not get the real meaning of the proverb but takes some

portion of it and perverts it to his own hurt and that of others. In essence this verse

is saying that drunks are not the best source for getting flowers, and fools are not

the best source for getting wisdom. They both make positive things into negative

things because of their incompetance in handling them.

BARNES, "Better: “As a thorn which is lifted up in the hand of the drunkard” etc. As such a weapon so used may do mischief to the man himself or to others, so may the sharp, keen-edged proverb when used by one who does not understand it.

GILL, "As a thorn goeth up into the hand of a drunkard,.... And he perceives it not; or being in his hand he makes an ill use of it, and hurts himself and others with it;

so is a parable in the mouth of fools, a proverbial sentence respecting religious matters; or a passage of holy Scripture which either he understands not, and has no spiritual perception of, any more than the drunkard has of the thorn in his hand; or which being used as a pun, or by way of jest, as it is the manner of some to pun upon or jest with the Scripture, hurts himself and others, wounds his own conscience, and ruins the souls of others; for it is dangerous meddling with edge tools, and hard to kick against the pricks; so to do is like a drunken man's handling thorns, which he does without judgment, and to his own prejudice and others. Gussetius (x) understands this of a fish hook coming up into the hand of a drunkard empty, without taking any thing by it, and so alike useless is what is said by a fool.

10 Like an archer who wounds at random

is he who hires a fool or any passer-by.

How shallow is the gene pool of the archer who shoots arrows at random hitting

who knows whom or what? And how even more shallow is that gene pool of the man

who just hires any Tom, Dick or Harry that happens by his place of business? The

Message has it, "Hire a fool or a drunk and you shoot yourself in the foot." It is just

plain stupid, and you end up hurting yourself. It is just irresponsible behavior, like

the archer just letting arrows fly at random will be doing damage without reason or

meaning. The Proverb is saying that to hire a fool is to be a fool yourself, and you

will pay dearing for it. If you let an incompetent person run your computer you will

have a crash and all will be messed up, and you have no one to blame but yourself.

The fool is expected to screw things up, and so he is not to blame. It is the person

who is stupid enough to hire the fool who is to blame for the damage. The point is,

fools are not the only problem in life. It is people who put fools in control and in

places of power who are the problem. This takes us right back to the first verse

where it is folly to give honor to the fool, and it is honoring the fool by giving him

any role in decision making and leadership. If you give an important task to a fool,

or to anyone who is not qualified, you qualify as a fool yourself. You just as well give

a loaded gun to your toddler as to give an important job to an irresponsible person.

One of the reasons we need to pray for all who are in authority is because they need

wisdom in choosing who they put in charge of various aspects of the government. If

they appoint fools we all suffer, and the leader who chose them loses credibility.

BAR ES, "The word “God” is not in the original, and the adjective translated “great” is never used elsewhere absolutely in that sense. The simplest and best interpretation is: As the archer that woundeth everyone, so is he who hireth the fool, and he who hireth every passerby. Acting at random, entrusting matters of grave moment to men of bad repute, is as likely to do mischief as to shoot arrows at everyone.

GILL, "The great God, that formed all things,.... That made the heavens, earth, and sea, and all that are in them; who is great in the perfections of his nature, and in the works of his hands, and greatly to be praised;

both rewardeth the fool, and rewardeth transgressors; according to their works; every transgression of the law receiving its just recompence of reward, whether a man transgresses it ignorantly or wilfully; as his transgressions are, whether through error or presumption, so shall his punishment be; though some understand this, as Kimchi, of the Lord's doing good in a providential way, to the wise and unwise, the righteous and the wicked: the words are by some rendered to another sense, "a great one grieveth all, and he hireth the fool, and he hireth the transgressors" (y); that is, a great man, a tyrannical prince, grieves all his good subjects; or, as Hottinger (z), from the use

of the word in the Arabic tongue, changes all things, inverts their order, or administers all at his will, that is, wrongly; when he hires fools and wicked men to do those bad things for him which others would not, to the great detriment of the commonwealth; and rewards them for it, putting them into posts of honour and trust, to the great grief and trouble of all his best subjects.

HENRY, "Our translation gives this verse a different reading in the text and in the margin; and accordingly it expresses either, 1. The equity of a good God. The Master, or

Lord (so Rab signifies), or, as we read it, The great God that formed all things at first,

and still governs them in infinite wisdom, renders to every man according to his work. He rewards the fool, who sinned through ignorance, who knew not his Lord's will, with few stripes; and he rewards the transgressor, who sinned presumptuously and with a high hand, who knew his Lord's will and would not do it, with many stripes. Some understand it of the goodness of God's common providence even to fools and transgressors, on whom he causes his sun to shine and his rain to fall. Or, 2. The iniquity of a bad prince (so the margin reads it): A great man grieves all, and he hires the fool; he hires also the transgressors. When a wicked man gets power in his hand, by himself, and by the fools and knaves whom he employs under him, whom he hires and chooses to make use of, he grieves all who are under him and is vexatious to them. We should therefore pray for kings and all in authority, that, under them, our lives may be quiet and peaceable.

11 As a dog returns to its vomit,

so a fool repeats his folly.

The poor dog gets associated with the fool because of one of its strange habits of

eating its own vomit. From a dogs perspective it is wasting good food, already half

digested, to let vomit go uneaten. There is no folly in the dog for doing so, for it is

perfectly natural. But it illustrates a bad habit in people who are fools. They never

learn by their mistakes but keep going back to the mess they have made before and

make it again. They overeat something that makes them sick and they vomit. The

next time that same food is available they overeat and vomit again. They are fools

because they continue to do what is harmful to themselves and others. Cicero said,

"To stumble twice against the same stone, is a proverbial disgrace." Most all of us

have stumbled twice on the same stone, or done something stupid more than once,

and so all of us have a fool gene in us somewhere. The person who gets the label fool

attached permanently, however, is the person who never quits making the same

mistake twice. They repeat the folly that hurts them and others and never learn to

change and avoid that behavior. It become disgusting just like watching the dog go

back to his vomit. The dog is not disgusted and neither is the fool. The dog has no

reason to be disgusted for it is its nature, but the fool is created on a higher level and

made to be intelligent enough to stop doing what is irrational. When they do not

learn and keep doing what is stupid they are a disgrace to the race, and are fools.

Consider the drunkard in Prov. 23:29-35. He suffers greatly, but the first thing he

wants is to go back and get drunk again. He is a fool. Israel was forgiven time and

time again, and yet they would continually go back to the worship of idols and

suffer the judgment of God. They were fools, and so are all who keep going back to

their worst days and foolish ways.

Peter picks up on this Proverb in II Pet. 2:20-22, "20 For if after they have escaped

the pollutions of the world through the knowledge of the Lord and Saviour Jesus

Christ, they are again entangled therein, and overcome, the latter end is worse with

them than the beginning. 21 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. 22 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." Here we see Peter using the disgusting habits

of two animals. The dog who returns to his vomit and the pig that will be given a

bath and then going right back to its life of wallowing in the mud. either creature

is to be held accountable for folly, for that is their nature. But for people who are

exposed to the truth and who have experienced some of the blessings of the truth to

go back to error and folly is a great disgrace worthy of severe punishement. How

stupid can people be to go back to what has nothing to offer and forsake that which

has everything to offer. It is folly of the worst kind. Yet, there are many who become

such fools even after they have known wisdom. Solomon was the wisest of all men of

his time, and yet he became an idolater and worldly man who ended his life as a

fool. obody is above the potential of falling back into the folly of a life out of God's

will. He who stands must beware lest he fall.

This kind of folly applies in the area of natural life as well. People change their bad

habits for awhile and then slip right back into them and have the same problem that

they once solved and conquered. Someone put it this way: "A bad heart attack will

get a man's attention - even a lazy glutton! A couple days after bypass surgery, he

wants the intimate details of super nutrition and the best exercise program. He

makes resolutions, plans his schedule, and orders a year's worth of pita bread and

lettuce and two treadmills. But after three months of no angina, he is again a couch

potato inhaling pounds of cheese nachos and candy! Did he forget the crushing pain

of his heart attack? Or does he crave the poison that almost killed him? Or both?"

This is embarrassing, for most all of us have fallen back into some eating habit that

puts us at risk by adding weight to our body. Lets face it, it is hard to avoid being a

fool in all areas of life. Good Christian people may never fall back into the world

and its vile practices, but they still fall back into the folly of doing things that injure

themselves and other. God be merciful to me a fool is a prayer that needs to be

prayed often even by the wisest of people.

All too often we are tempted to revert to the ways of folly, and that is why this

problem is referred to quite often in the Bible. Let us say with the psalmist, "I will

hear what God the LORD will speak: for he will speak peace unto his people, and to

his saints: but let them not turn again to folly" (Ps 85:8). Let us hear the warning of

our Saviour, "Behold, thou art made whole: sin no more, lest a worse thing come

unto thee" (John 5:14). When we repeat doing what is foolish, dangerous or sinful

we incur greater judgment. Anybody can make the same mistake twice, but

repeating it again and again is to be a fool. Sometimes even repeating it twice can be

the ultimate in folly. When it comes to all things negative it is not wise to heed the

proverb, "If at first you don't succeed, try, try again." This is only folly when it

comes to sin and foolish goals. The fool is locked into repeating his folly because he

loves folly and pursues it as a hobby or sport. Some other proverbs make this clear.

Desire realized is sweet to the soul, But it is an abomination to fools to depart from

evil (13:19).

Doing wickedness is like sport to a fool; And so is wisdom to a man of

understanding (10:23).

Fools mock at sin, But among the upright there is good will (14:9).

The fear of the Lord is the beginning of knowledge; Fools despise wisdom and

instruction (1:7; cf. 1:22).

The mind of the intelligent seeks knowledge, But the mouth of fools feeds on folly

(15:14).

A fool does not delight in understanding, But only in revealing his own mind (18:2).

Do not speak in the hearing of a fool, For he will despise the wisdom of your words

(23:9).

Here is the irritating reality that drive us all batty, for the foolish keep doing and

saying the same stupid things. They never learn and never begin to use common

sense. They repeat their nonsense and foolishness over and over, and it leads to

poems like the following.

Frustration tests greatly the humour in me,

Some people, their actions, and things that I see.

Perhaps I am mean to not suffer them gladly,

But I find it quite irksome when people act badly.

Or when systems in place, just fail to make sense,

I am tempted to pass comment that may cause offence.

But why suffer in silence when lunacy reigns,

And not mention, improvements are afforded by brains?

Perhaps it is arrogant to think this at times,

But some things are so stupid they should be a crime.

So if rude I must be, then rude I shall stay,

Till the fools of the world either think or go away. by David Higgins

So many crimes are committed by the same people who keep repeating their first

mistake over and over. Many a youth tries his hand at stealing something, but he

either gets punished and realizes it is folly, or he gets caught and has to pay a price

and gives it up as folly. The criminal is a fool for he or she does not get the point that

you become your own worse enemy by stealing. They go on doing the same stupid

thing until they have to pay a great price in prison, and even then they go out and do

it again and have repeat sentences. Stupid criminal jokes are based on the truth of

this Proverb. Here is an example taken from the internet:

"MARSHAL COU TY, Iowa (Ananova) — An Iowa woman called Butts faces up

to two years in jail - for stealing toilet paper from a courthouse.

Police say Suzanne Marie Butts was caught red-handed stealing three rolls of toilet

paper from the Marshall County Courthouse. A woman named Butts stealing toilet

paper? Oh that’s awesome. The only way it could be better is if she lived on Uranus

Avenue. She already has two prior convictions and under the three strikes law, she

could get up to two years in prison where she will have access to all the state

appropriated toilet paper she could ever want." ot all stupid criminal stories are

this funny, but they are all equally stupid. Another story from this same source

shows how the folly of the fool hurts others as well as the fool and compounds the

folly of being a fool in repeating what is stupid.

PROVIDE CE, R.I. (Boston Herald) — A Rhode Island mom turned shoplifting

into a family affair, cops say, making her 13-year-old and two other teens to do her

dirty work at a orth Attleboro Target and ditching the kids as cops closed in.

Authorities held Lorie A. Folcarelli, 43, of Providence on $3,000 cash bail after she

pleaded innocent Wednesday in Attleboro District Court, denying all knowledge of

the sticky-fingered caper. All were charged with larceny, while Folcarelli is also

charged with driving without a license and contributing to the delinquency of

minors, said orth Attleboro police Detective Michael Elliott. “She claims she didn’t

have any knowledge of what they were doing.” How cruel and uncaring can one

mother be? ot only does she get her kids to shoplift but she leaves them at the

scene. Someone won’t be getting a card on Mothers’ Day. The only way this could

get worse was if she even left her little dog at the scene. This just in, The Boston

Herald reports the woman even left her dog at the scene. The only way this could get

worse is if it’s happened before. This just in, the Herald also reports a woman in

ew Hampshire is accused of attempting to knock over a jewelry store with her four

kids.

GILL, "As a dog returneth to his vomit,.... Who being sick with what he has eaten, casts it up again, and afterwards returns unto it and licks it up;

so a fool returneth to his folly, or "repeats" (a) it, time after time, many times, as Ben Melech; or a wicked man turns to his wickedness, who, having had some qualms upon his conscience for sin, for a while forsakes it; but that fit being over, and he forgetting all his former horror and uneasiness, returns to his old course of life: a wicked man is here compared to a dog, as he is elsewhere for his impudence and voraciousness in sinning; and the filthiness of sin is expressed by the vomit of a dog, than which nothing is more nauseous and loathsome; and the apostasy of the sinner, from an external course of righteousness into open profaneness is signified by the return of this creature to it. This is said to be a "true proverb", 2Pe_2:22, where it is quoted and applied.

HENRY, "See here, 1. What an abominable thing sin is, and how hateful sometimes it is made to appear, even to the sinner himself. When his conscience is convinced, or he feels smart from his sin, he is sick of it, and vomits it up; he seems then to detest it and to be willing to part with it. It is in itself, and, first or last, will be to the sinner, more loathsome than the vomit of a dog, Psa_36:2. 2. How apt sinners are to relapse into it notwithstanding. As the dog, after he has gained ease by vomiting that which burdened his stomach, yet goes and licks it up again, so sinners, who have been convinced only and not converted, return to sin again, forgetting how sick it made them. The apostle (2Pe_2:22) applies this proverb to those that have known the way of righteousness but are turned from it; but God will spue them out of his mouth, Rev_3:16.

12 Do you see a man wise in his own eyes?

There is more hope for a fool than for him.

This is surprizing, for it is saying that there is something even worse than being a

fool, and that is being so proud of yourself that you think you are wise. Those who

think they are the source of all wisdom and therefore always right are impossible to

deal with because they can never change and admit they are wrong. Even a fool can

be made to see his folly at some point, but not the proud. Isa. 5:21says, "Woe unto

them that are wise in their own eyes, and prudent in their own sight!" The know it

all is the biggest fool of all. The good news for the fool is that there is some hope that

he does not have to remain a fool all his life. The fact that there is more hope for a

fool than for a proud and conceited man wise in his own eyes does not mean that it

is in any way easy to change a fool. It just means that it is not impossible, and it is

easier than changing the proud. Still, only the most wise of people has any business

trying to change the fool, for association with them is dangerous to one's own

stability. Prov. 14:7 says, "Leave the presence of a fool, Or you will not discern

words of knowledge." Prov. 17:12 says, "Let a man meet a bear robbed of her cubs,

Rather than a fool in his folly." The hope that change is possible does not mean the

fool is to be our companion. Flee from them as you would from an angry mother

bear ready to tear you apart. Maybe it is not impossible to calm such a violent beast

down, but only a fool would try it, and only a fool would choose to hang out with a

fool. Don't be fooled into fooling around with a fool just because their folly is less

foolish than that of the proud.

Satan became so conceited and wise in his own eyes that he thought he was superior

to God Himself. He is the ultimate example of one being more hopeless than the fool,

for Satan will never change and admit that he is wrong. Paul wrote to Timothy in I

Tim. 3:6 and told him not to appoint overseers who were new converts, for he may

become conceited and fall under the same judgment as the devil. It is dangerous to

exalt anyone to a place of high honor who is not mature in the faith, for there will be

the temptation for them to think too highly of themselves and sink to a level lower

than that of the fool. Pride goes before a fall, and the fall can take you a long way

down when your final position has you looking up to the fool. One is better off being

foolish than being proud, but neither is recommended as a life goal. The Word of

God condemns both as sinful and disgraceful.

The humor and paradox of this verse is that even the fool has someone to look down

on and feel superior to. The proud man thinks he is better than anyone, and that he

is wiser than anyone. He is always right and everyone who disagrees with him is a

fool, but the fool knows better, for he knows that nobody is right, and he can laugh

at anyone who thinks otherwise. The fool may even realize he is a fool, but the wise

in their own eyes never realize they are fools. The proud will never change their

mind, but the fool will change their mind every few minutes at a whim. Both

extremes are folly, and we are to avoid them both, and especially the being proud of

our wisdom. Paul warned, "Be not wise in your own conceits" (Rom 12:16). We

want to follow Solomon, who told the Lord, "I am but a little child, I know not how

to go out or come in" (I Kgs 3:7). We want to be like David, who said, "LORD, my

heart is not haughty, nor mine eyes lofty: neither do I exercise myself in great

matters, or in things too high for me" (Ps 131:1). He that thinks he knows something

doesn't know it yet as he should (I Cor 8:2). When we start with a humble

awareness of how little we really know, then we are open to grow in wisdom and

knowledge.

There is still more good news for the fool, for Prov. 29:20 says, "Do you see a man

who speaks in haste? there is more hope for a fool than for him."Here is another

person the fool can look down on from his lofty position of stupidity which is floor

level. How stupid do you have to be to be lower than the fool? All you have to do is

let every thought that enters your head come out of your mouth. Prov. 15:28 says,

"The heart of the righteous weighs its answers, but the mouth of the wicked gushes

evil." Their mouth is a sewer and nothing but filth flows from it. They are potty

mouth experts and know all the foul language known to man. They do not hesitate

to make judgments and comments on everything they know nothing about. Their

ignorance flows like a fountain as they express it continually. Their uncontrollable

tongue puts them down to a level below the fool, which means that the fool can

sometimes be silent and not let his folly be known, but the person with a tongue that

has no pause button has to reveal continual stupidity. This is one of life's great

handicaps, and cursed is the person who cannot stop his tongue from wagging.

ick Hawkins has written a poem that deals with this kind of fool.

A worried expression adorns the look of disappointment

As a face contorts in pain,

The man with a mouth that knows no borders

Is certainly talking again

Where does he start and when does he stop

As his focus stays to the ends,

Eclipsing speculation that he'll try to give in

To listen for words from his friends

Hark the mutterings of a rambling fool

Who's questions are left to reply,

There's answers required in pauses appointed

Politeness, I think will decide

Tearful emotions spill from the face

From a man who is verbally endowed,

For he only wishes to be heard once again

To show he is orally proud

Don't hide from the man whose mouth knows no bounds

As he will surely seek you again,

With his logical words that forever evolve

Around his life's unmistakable pain

Another poem deals with the same sub fool behavior of the tongue. It is by George

M. Wallace

I Mus’

Lookin’ back on when I

called those ladies “nappy-headed ho’s”

Causin’ such a rash o’

trouble to come knockin’ at my do’

I said "I was jokin’,

I didn’t mean a thing"

ever once suspectin’

the headaches it would bring

Howls for retribution

loudest from some former guests o’ mine

Critics all come pushin’

seein’ who can be the first in line

I said I was sorry,

tried to apologize

But that didn’t stop 'em

from whoopin’ my behind

Chorus:

I mus’ be fired

They’ve

Taken ‘way my show,

I wish my show

Would

Come back once more.

I mus’ be fired

They’ve

Taken ‘way my show,

I wish my job

Would

Come back once more

Oh, I miss it so

[d’doo, d’doo, d’doo-d’doo-d’doot-doot-doo…]

If I'd just been thinkin'

I'd have known enough to shush my mouth [you nasty boy!]

ow I'm off the airwaves

in the north and east and west and south

It's so low and stupid

I see I was a fool

But when I was sayin' it

it made me feel so cool,

Chorus:

I mus’ be dim

Darned

Dumb don'cha know,

To say such things

And

Cost myself my show.

I mus’ be fired

They’ve

Taken ‘way my show,

I wish my job

Would

Come back once more...

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.)

GILL, "Seest thou a man wise in his own conceit,.... Or "in his own eyes" (b); as multitudes may be seen, by looking round; man is a creature but of small knowledge in things natural, civil, mechanical, philosophical, moral, or divine; yet greatly conceited for the most part of his knowledge and wisdom. As by a "fool" in this book is generally understood a wicked profane man, so by a wise man is meant a good and righteous man, and may be so understood here; and many there are who are good and righteous only their own conceit and esteem, not truly so; they place their righteousness in outward things, in the observance of external duties; and though there may be some little imperfection in them, yet they think, as they mean well, God will accept the will for the deed: and some have imagined they have arrived to perfection; and such are generally conceited, proud, and haughty, and despise others; all which flows from ignorance; for, though they fancy themselves to be wise, they are very ignorant of themselves; of the plague of their own hearts; of the law of God, and the spirituality of it, and the extensiveness of its demands; of the strict justice and righteousness of God, which will not admit of an imperfect righteousness in the room of a perfect one; and also of the righteousness of Jesus Christ, the nature and necessity of that to justify: and this being their case, they are in very dangerous circumstances; they are building on a sand; they are liable to fall into a ditch; they cannot be justified nor saved by their own works; they oppose themselves to God's way of justifying and saving sinners; and he sets himself against them, he resisteth the proud. Wherefore

there is more hope of a fool than of him; of a profane sinner than of a self-righteous person; for Christ came to save sinners, to call them to repentance, and he

receives them as such; but not self-righteous persons; and, humanly speaking, there is a greater likelihood and greater hopes of convincing sinners, and bringing them to repentance and to forsake their sins, than there is of convincing a self-righteous man of the insufficiency of his righteousness, and the folly of trusting to it, and of bringing him to repent of such a confidence, and to forsake it; for it is most natural to him; it is his own, and the effect of great labour and pains; and encourages vanity and boasting, which would be excluded should he part with it; see Mat_21:31.

HENRY, "Here is, 1. A spiritual disease supposed, and that is self-conceit: Seest thou a man? Yes, we see many a one, wise in his own conceit, who has some little sense, but is proud of it, thinks it much more than it is, more than any of his neighbours, have, and enough, so that he needs no more, has such a conceit of his own abilities as makes him opinionative, dogmatical, and censorious; and all the use he makes of his knowledge is that it puffs him up. Or, if by a wise man we understand a religious man, it describes the character of those who, making some show of religion, conclude their spiritual state to be good when really it is very bad, like Laodicea, Rev_3:17. 2. The danger of this disease. It is in a manner desperate: There is more hope of a fool, that knows and owns himself to be such, than of such a one. Solomon was not only a wise man himself, but a teacher of wisdom; and this observation he made upon his pupils, that he found his work most difficult and least successful with those that had a good opinion of themselves and were not sensible that they needed instruction. Therefore he that seems to himself to be wisemust become a fool, that he may be wise, 1Co_3:18. There is more hope of a publican than of a proud Pharisee, Mat_21:32. Many are hindered from being truly wise and religious by a false and groundless conceit that they are so, Joh_9:40, Joh_9:41.

13 The sluggard says, "There is a lion in the road,

a fierce lion roaming the streets!"

obody in their right mind would want to walk to work when there is a lion in the

road, and the report is that it is not a pet but a fierce roaring lion roaming the

streets. Give the guy a break, and let him stay in bed. This would be a fair

judgment, except for the fact that this is the same line he comes up with every

monday morning. This guy has come up with every excuse in the book, and so now

he is writing his own book on why he should not have to go to work. It is dangerous

out there, and it is not worth the risk. The lazy man is extremely creative when it

comes to inventing excuses for avoiding labor of any kind. All of us use this lion-in-

the-street gimmick at some time when we don't want to do something. It is easy to

find some excuse for not doing it, and it might be as lame as this, but the sluggard

uses it all the time. He is alergic to any kind of work, and so he has a host of reasons

why it should be avoided. The beauty of this excuse is that it can be adapted to any

country. If you are in Alaska it can be there is a grizzly bear on the loose, or if

Africa is your residence it can be the rhino's are loose in the village. There is no end

to the dangerous creatures that can be useful to help you stay in bed. Few men have

ever come up with a practical use of wild animals running loose in the streets, but

here we have a bed-ridden fool who has found one.

It is not impossible that there is a basis for his excuse, for there were lions in Israel

at that time, and they are a frightning beast. The male is typically 8 feet long and

weighs 600 pounds. They can leap 12 feet and run over 40 miles per hour. He can

knock a zebra down and break its back with a single swipe of its paw. His roar can

be heard up to six miles away. If there is one on your street there will be a lot of

people taking the day off. When the choices are a day off or a head off, most will

chose the first option. This is a rare occurance, however, and so he cannot be

content with just this one danger alone. In Prov. 22:13 we read, "The sluggard says,

"There is a lion outside! or, "I will be murdered in the streets!" So now we have two

serious problems that will keep him safe in bed. You can argue that lions are only

rarely in the streets, but how can you say there are no murderers in the streets? He

has you there, for this is always a possibility, and so how do you argue with such a

man? Lazy people are not necessarily unlearned, but they are still just another

category of fools. This series on the sluggard ends in verse 16 where it says the

sluggard is wise in his own eyes, and we saw in verse 12 that such a man is even

more hopeless than the fool. Lazy people are not just plain fools, but superfools. The

more cleaver they are in getting out of work the greater fools they are.

In our day the conveniences for the sluggard are everywhere. He can lay in his bed

and have his phone right there to do what he needs to do in contacting others. His

radio and TV are right there in front of him with remotes galore to make sure he

does not have to get up. He can be surrounded with electronic devices that make

getting out of bed totally unnecessary. The modern bedroom is a fool's paradise. But

even with none of these things the old time sluggard could manage to stay in bed all

day and have others cater to his every need. Such sluggards really hate work. All of

us hate it at times, but they are fanatics. They are like the man who was on the

sidewalk asking people for money, and a woman walked up to him and asked,

"Have you ever been offered work?" The man in all sincerity replied, "Only once,

but apart from that one offer, I've been shown nothing but kindness." Laziness was

a virtue to him, and he could not imagine life any other way. It was who he was to be

lazy.

Pastor Baxter T. Exum did some interesting research on laziness that I want to

share at this point. He writes, "As I did the research for this morning’s lesson, I

actually ran across a reference to a club known as “Lazi-holics Anonymous.” Their

meetings are full of what they describe as “downwardly mobile people,” and they

have developed a three point test to help identify whether you should apply for

membership. 1.) Do you get annoyed when people talk about work-related matters

at work? 2.) Do you find your sick leave is used up before you actually get sick? 3.)

Do you find yourself thinking about taking a vacation while on vacation?"

Laziness was not tolerated by Paul, and he made this clear in II Thess. 3:10, "If a

man will not work, he shall not eat." Paul did not waste any words on his rule

concerning the idle. He worked hard himself, and he expected all Christians to work

hard. He had zero tolerance for the lazy believer, and he told Christians to avoid the

lazy person and have nothing to do with them. It was sinful behavior to be lazy, and

it is to be condemned. Sin is not just what you do that is bad, but also what you

don't do that is good. You can sin by doing nothing, and that is precisely the sin of

the sluggard. It is to be a specialist as a sinner when sloth is your primary sin. The

lazy person is too lazy to do most other sins, and so it is his speciality to do nothing,

or the least possible.

Take the plunge!

Get with it, man!

Get in the swim!

Get off your can!

Bowl em over!

Knock em dead!

Stoke up the ship!

Full steam ahead!

Sound the sirens!

Throw the switches!

Get the lead out of your britches!

Helen Kramer

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.)

CLARKE, "The slothful man saith,.... Within himself; or to such that excite him to diligence and industry, to go about the business of his calling, to till his field, and dress his vineyard. The Septuagint and Arabic versions add, "being sent into the way"; ordered by his master to go out to work, when he makes the following excuse:

there is a lion in the way; a lion is in the streets; in the way to his field or vineyard, and in the streets, where his business lies or leads unto it: a very idle excuse this; since lions are usually in woods, forests, and desert places, and not in public roads, and much less in streets of cities; see Pro_22:13. This may be applied to a man slothful in the duties of religion; the "way" and "streets" may denote public ordinances, which are the ways of God's appointing, prescribing, and directing to; and in which good men walk, and find pleasure and profit; and are the streets where Wisdom cries, or Christ is preached, and where he is sought for and found: but many are the excuses some men make not to attend them; see Luk_14:17; though they are vain, frivolous, and foolish, as this here; for in these ways and streets may true seen the feet of the messengers of peace; here the turtle's voice, the joyful sound of salvation by Christ, may be heard; here the Lamb of God is directed to, to be looked at, as taking away the sins of men, having been slain, and having shed his blood for the redemption of them: and though the terrible voice of the law may be sometimes heard, which is necessary to arouse and awaken

sleepy sinners, and unhinge self-righteous persons from a dependence on the works of the law; yet, afterwards comes the still small voice of the Gospel, proclaiming freedom from the curse and condemnation of the law by Christ. Indeed, in some ages, there have been violent persecutors, comparable to lions; and informers have been in the way and in the streets, to terrify saints from their duty; but none of these could move them from it, nor separate fully gracious souls from their love to Christ: though carnal slothful professors are offended, when tribulation or persecution arise because of the word, these are lions to them; and, in times of peace and liberty, they can paint lions, very terrible to themselves, and raise such difficulties as are insuperable to them; a slight disorder of body, a small inclemency of the weather, little danger of catching cold, and the like, shall be a lion to them: not considering they have a devouring lion nearer them in their houses, chambers, and on their beds with them; even Satan, in whose clutches they are, who keeps their goods in peace, by whom they are led captive, and to whom they fall a prey: nor fearing the wrath of the King of kings, which is as the roaring of a lion: the wrath of God and of the Lamb, who is also the Lion of the tribe of Judah, and whose day of wrath will be such as none will be able to bear.

HENRY, "When a man talks foolishly we say, He talks idly; for none betray their folly more than those who are idle and go about to excuse themselves in their idleness. As men's folly makes them slothful, so their slothfulness makes them foolish. Observe, 1. What the slothful man really dreads. He dreads the way, the streets, the place where work is to be done and a journey to be gone; he hates business, hates every thing that requires care and labour. 2. What he dreams of, and pretends to dread - a lion in the way. When he is pressed to be diligent, either in his worldly affairs or in the business of religion, this is his excuse (and a sorry excuse it is, as bad as none), There is a lion in the way, some insuperable difficulty or danger which he cannot pretend to grapple with. Lions frequent woods and deserts; and, in the day-time, when man has business to do, they are in their dens, Psa_104:22, Psa_104:23. But the sluggard fancies, or rather pretends to fancy, a lion in the streets, whereas the lion is only in his own fancy, nor is he so fierce as he is painted. Note, It is a foolish thing to frighten ourselves from real duties by fancied difficulties, Ecc_11:4.

14 As a door turns on its hinges,

so a sluggard turns on his bed.

You have to give the sluggard credit for being at least one step above a log, for a log

does not more but just lays there immobile as a stone. The sluggard does show signs

of life and does move from time to time. He turns over from his right to his left side,

and then back again. He is just like a door that swings back and forth on its hinges.

The problem is the door never goes anywhere. It moves back and forth but stays put

in the same place all the time. So the lazy men just rolls back and forth, but he never

goes anywhere. He is too lazy to get out of bed and go to work. His only energy

consumption is in moving from one side to the other. A door is designed to do not

more than swing from one side to the other. It is doing all the work it is made to do,

and it is very successful to achieving the purpose for which is exists. A man is made

for more than a door, and is designed to achieve purposes that call for labor. He

cannot succeed as a man without getting out of bed and putting forth effort to

achieve a goal. The lazy man is, therefore, a failure in life. He is a disgrace to his

family for Proverbs

The lazy man defines consciousness as, “that annoying time between naps.” He is

like the lazy man whose doctor asked him, “How are you sleeping?” And he

responded, “I sleep good at night and fairly good in the morning, but later in the

afternoon I get restless.” His philosophy of life is that work does have a future

payoff, but laziness pays off now. His favorite type of poetry is like the following:

Saint Francis of Assisi

Was incapable of taking things easy.

That is one of the advances

I have made upon St. Francis.

The lazy man was common enough in ancient Israel, for the warning about the

failure that follows laziness is repeated twice in the Proverbs. If you go to Proverbs

6:9-11 you read, How long will you lie there, you sluggard? When will you get up

from your sleep? 10 A little sleep, a little slumber, a little folding of the hands to

rest- 11 and poverty will come on you like a bandit and scarcity like an armed man.

Then if you go to Proverbs 24:33-34 You read, “A little sleep, a little slumber, a little

folding of the hands to rest-34 and poverty will come on you like a bandit and

scarcity like an armed man.”

What is the slothful? He is a lazy man that is slow, resentful of action or exertion,

sluggish, idle, and indolent. He is named appropriately, for there is a mammal in the

forests of Central and South America that is also called the sloth, which moves very

slowly and often stays in the same position for extended periods of time.

Solomon wrote to young men, specifically his son (1:4,8). He knew by inspiration

from God and observations in life that young men can sleep too much, so he wrote

several proverbs against it (6:6-11; 19:15; 20:13; 23:21; 24:30-34). Too much sleep

will bring a man to poverty, so he ridiculed excess sleep by comparing it to a door

turning on hinges.

Lazy people are headed for poverty, unless they drastically change their habits

(6:11; 19:15; 20:13; 23:21; 24:34). The more a man sleeps, the more he thinks he

needs to sleep, his metabolism slows, and he quickly experiences catabolism of

muscular strength. The military knows how to turn soft boys into hard men, and it

is not by sleeping in! While the first days of getting up early might be painful, good

habits can quickly be formed.

GILLAnd moves this way and that way, and opens and shuts, and yet hangs where it did, is not moved from its place:

so doth the slothful upon his bed; he turns himself from side to side, but is still on his bed, and does not move out of it, and go about his business. Aben Ezra makes mention of another reading and sense, "the door turneth upon his hinges", and is opened to let men out, one and another, to his work; "but yet the slothful man is upon his bed"; though one and another rise and go about business, and he hears the door open again and again, he stirs not, but keeps his, bed. So profane sinners lie on the bed of sinful lusts and sensual pleasures, indulge themselves in chambering and wantonness, and do not care to rise from hence, and walk honestly as in the daytime; and though their consciences are sometimes jogged by inward pricks, and they are moved a little by the reproofs of their friends, or awakened by the judgments of God; yet these are quickly over, and they give themselves a turn and go to sleep again: sometimes there are some motions in them, some thoughts and resolutions of amendment, some purposes to do good works; but, alas! their slothfulness is so great, and the habits and customs of sin so strong, that they cannot break through them, shake off their sloth, and come out, but remain as they were: and so it is with carnal professors, resting in their own works, and in a round of duties; and after ten, twenty, thirty years' profession, or more, they are just where they were; have no spiritual knowledge, judgment, and experience.

HENRY, "Having seen the slothful man in fear of his work, here we find him in love with his ease; he lies in his bed on one side till he is weary of that, and then turns to the other, but still in his bed, when it is far in the day and work is to be done, as the door is moved, but not removed; and so his business is neglected and his opportunities are let slip. See the sluggard's character. 1. He is one that does not care to get out of his bed, but seems to be hung upon it, as the door upon the hinges. Bodily ease, too much consulted, is the sad occasion of many a spiritual disease. Those that love sleep will prove in the end to have loved death. 2. He does not care to get forward with his business; in that he stirs to and fro a little, but to no purpose; he is where he was. Slothful professors turn, in profession, like the door upon the hinges. The world and the flesh are the two hinges on which they are hung, and though they move in a course of external services, have got into road of duties, and tread around in them like the horse in the mill, yet they get no good, they get no ground, they are never the nearer heaven - sinners unchanged, saints unimproved.

Baxter T. Exum, "He lives to sleep. This man is permanently attached to his

mattress. It is a huge effort just for him to turn over in his bed. Solomon is obviously

using some exaggeration here, the man is not literally hinged to his bed, but the

problem goes back to a lifestyle of laziness. The man has taken rest to an extreme.

He is involved in what we might describe as “extreme napping,” because he would

rather sleep than do any work at all.

I don’t know about all of you, but I do enjoy a good night of rest. In fact, the Bible

seems to indicate that peaceful sleep is a blessing from the Lord. In Psalm 4:8, for

example, King David said, “In peace I will both lie down and sleep, for You alone, O LORD, make me to dwell in safety.” In Proverbs 3:24, Solomon was referring to the

benefits of wisdom, and Solomon said, “When you lie down, you will not be afraid; When you lie down, your sleep will be sweet.” Later, in Proverbs 19:23, Solomon also

said that, “The fear of the LORD leads to life, So that one may sleep satisfied, untouched by evil.” And then, in Ecclesiastes 5:12, Solomon says that, “The sleep of the working man is pleasant....” Sleep, then, is a blessing from the Lord, but just like

many other blessings, we should not enjoy our sleep to an extreme.

C. As we go back to Proverbs 26, we find another symptom as we see that the

sluggard CO SIDERS THE MOST BASIC TASK AS REQUIRI G

TOO MUCH EFFORT.

Poetry of Amy Lowell

A Dome of Many-coloured Glass

The Fool Errant

The Fool Errant sat by the highway of life

And his gaze wandered up and his gaze wandered down,

A vigorous youth, but with no wish to walk,

Yet his longing was great for the distant town.

He whistled a little frivolous tune

Which he felt to be pulsing with ecstasy,

For he thought that success always followed desire,

Such a very superlative fool was he.

A maiden came by on an ambling mule,

Her gown was rose-red and her kerchief blue,

On her lap she carried a basket of eggs.

Thought the fool, "There is certainly room for two."

So he jauntily swaggered towards the maid

And put out his hand to the bridle-rein.

"My pretty girl," quoth the fool, "take me up,

For to ride with you to the town I am fain."

But the maiden struck at his upraised arm

And pelted him hotly with eggs, a score.

The mule, lashed into a fury, ran;

The fool went back to his stone and swore.

Then out of the cloud of settling dust

The burly form of an abbot appeared,

Reading his office he rode to the town.

And the fool got up, for his heart was cheered.

He stood in the midst of the long, white road

And swept off his cap till it touched the ground.

"Ah, Reverent Sir, well met," said the fool,

"A worthier transport never was found.

"I pray you allow me to mount with you,

Your palfrey seems both sturdy and young."

The abbot looked up from the holy book

And cried out in anger, "Hold your tongue!

"How dare you obstruct the King's highroad,

You saucy varlet, get out of my way."

Then he gave the fool a cut with his whip

And leaving him smarting, he rode away.

The fool was angry, the fool was sore,

And he cursed the folly of monks and maids.

"If I could but meet with a man," sighed the fool,

"For a woman fears, and a friar upbraids."

Then he saw a flashing of distant steel

And the clanking of harness greeted his ears,

And up the road journeyed knights-at-arms,

With waving plumes and glittering spears.

The fool took notice and slowly arose,

ot quite so sure was his foolish heart.

If priests and women would none of him

Was it likely a knight would take his part?

They sang as they rode, these lusty boys,

When one chanced to turn toward the highway's side,

"There's a sorry figure of fun," jested he,

"Well, Sirrah! move back, there is scarce room to ride."

"Good Sirs, Kind Sirs," begged the crestfallen fool,

"I pray of your courtesy speech with you,

I'm for yonder town, and have no horse to ride,

Have you never a charger will carry two?"

Then the company halted and laughed out loud.

"Was such a request ever made to a knight?"

"And where are your legs," asked one, "if you start,

You may be inside the town gates to-night."

"'T is a lazy fellow, let him alone,

They've no room in the town for such idlers as he."

But one bent from his saddle and said, "My man,

Art thou not ashamed to beg charity!

"Thou art well set up, and thy legs are strong,

But it much misgives me lest thou'rt a fool;

For beggars get only a beggar's crust,

Wise men are reared in a different school."

Then they clattered away in the dust and the wind,

And the fool slunk back to his lonely stone;

He began to see that the man who asks

Must likewise give and not ask alone.

Purple tree-shadows crept over the road,

The level sun flung an orange light,

And the fool laid his head on the hard, gray stone

And wept as he realized advancing night.

A great, round moon rose over a hill

And the steady wind blew yet more cool;

And crouched on a stone a wayfarer sobbed,

For at last he knew he was only a fool.

Rev. Harry D. Zantingh, Alliston,

"There is one animal I really get excited about and that is the two-toed sloth. Whenever I go to the zoo I can’t wait to get to the building which houses the sloth. I could watch the sloth for hours. Did you know that they sleep from 15-18 hours a day? Did you know they are among the slowest moving mammals in the world? They hang upside down most of their lives. And they move so slowly that green algae grows on their fur and then they lick it for nutrition.

Isn’t that exciting? Not really. At the zoo we could watch the restless tiger pacing back and forth. We could enjoy the monkey jumping and swinging through its cage. We could even watch an elephant for a while because of its sheer size. But not a sloth. It is too slow, too lazy, and does too much of nothing.

The theme we are going to look at today is that of sloth. It is a bit risky to study that theme because quite frankly no one really likes to look at laziness, which is another word for sloth. Just as no one wants to watch the sloth at the zoo. Yet we should spend some time with it.Sloth is one of the seven deadly sins. Already early in the history of the church this list of sins was put together. They were not the only sins around but they were basic sins and dangerous because they could cut people off from eternal life. Hence, they are deadly sins. It’s important that we be aware of them and their potential danger.Most of those sins are famous, you might say, and even popular. Pride, usually the first one listed, is the big one. It is the root of Adam and Eve’s downfall in the Garden of Eden. They wanted to be like God and it truly was deadly. Death was the reward for such high desires.Anger is usually quite vocal and easily noticed. Lust is encouraged everywhere in media today. Envy, greed, gluttony are quite the fad in today’s materialistic society with all of its gadgets, food and money.But least popular of all is sloth. It is probably the last one we would admit to ourselves. We do not want to be called lazy, nor do we like laziness in others. But it is a sin that may be quite prevalent in our lives. Let’s look at sloth using the Book of Proverbs. Proverbs is all about living wisely in this world. It touches on practical, everyday living. It has some wisdom to share with us about idleness that has become a habit. About a person who has become a sluggard.Let’s begin by reading Proverbs 6:6-8: " Go to the ant, you sluggard; consider its ways and be wise! It has no commander, no overseer or ruler, Yet it stores its provisions in summer and gathers its food at harvest."Look to the ant and you will see a very good work ethic. Picture for yourselves a colony of ants. It seems that they always work in community. They are always busy marching somewhere, to some destination. Their movement does not seem to be haphazard but filled with purpose and direction. Place an obstacle in their path and immediately they are trying to find their way back to the route they were

on.Often they can be found carrying things. It is not unusual that the objects they carry are larger than they are. They don’t require some boss to coax them in their work. They are ambitious and self-motivated. They work at the right time. As the proverb says, they store their provisions in the summer. Not in the winter or the off season when conditions are too harsh to work. They work when the opportunity is there. That is at harvest time. That’s when the food is available.The ant is the picture of diligent work. The sluggard would do well to look at the ant. This is what should characterize our work.But now let’s take a look at the sluggard in the next few verses of Proverbs 6:9-11: "How long will you lie there, you sluggard? When will you get up from your sleep? A little sleep, a little slumber, a little folding of the hands to rest ― and poverty will come on you like a bandit and scarcity like an armed man." What we see here is that the lazy person simply lies around. He sleeps and slumbers. He is content to let life pass him by. When the right time is there he is resting. When the opportunity comes he is in deep slumber.What lessons can we learn from the slothful person? The writer of Proverbs considers this and we find that in Proverbs 24:30-34.I went past the field of the sluggard, past the vineyard of the man who lacks judgement; thorns had come up everywhere, the ground was covered with weeds, and the stone wall was in ruins.I applied my heart to what I observed and learned a lesson from what I saw:A little sleep, a little slumber, a little folding of the hands to rest ― and poverty will come on you like a bandit and scarcity like an armed man.We learn that the sluggard is not wise in his judgments. He fails to make wise choices. He chooses to sleep rather than to work. The result is that weeds begin to grow in his fields. With more laziness we find that the fences or walls around his fields begin to fall apart. They are in disrepair. The results of this neglect are not good. Those weeds begin to take up room,

moisture, nutrients; and the crop suffers. If the fence has holes in it or is falling down then predators are allowed to enter and help themselves to the crop. Soon there is not much left of the crop.It leads to poverty for that lazy farmer. When harvest time does come he will look over his field and there will be nothing left to harvest. That leads to injury and ruin for the sluggard. It is like a bandit, an armed man who beats and hurts you and robs you even of the little that you do have. Calamity just seems to multiply for the sluggard.An illustration of such sloth can be found with the author of this sermon. He had a strawberry patch in his back yard. Now the garden near this patch never did grow very well because of a large tree near it and the very sandy soil. It was easy for him to loose enthusiasm. He neglected to pull the few weeds when they first began to grow in the strawberry patch. Soon they became too large and numerous so that removing them would mean pulling up the strawberry plants as well. Over the next couple of years the strawberries began to produce less and smaller strawberries. Finally, the patch was simply mowed over. The last crop did not produce enough strawberries to provide homemade strawberry jam for the rest of the winter. This may not seem that important but to someone who dislikes store bought jam it was a disaster. The lesson to learn from the sluggard is that with sloth you end up with nothing. The fruit of laziness is empty hands and an empty stomach.Let me read some other proverbs that show the results of diligence in work and the results of laziness. The proverbs, by the way, often come in pairs, in some cases contrasting pairs. First it says one thing and then shows the opposite.Proverbs 10:4 says: "Lazy hands make a man poor, but diligent hands bring wealth." One of the results of hard work is financial gain. Many of us have probably experienced that. But for the lazy man poverty is a sure bet.Proverbs 12:24 says: "Diligent hands will rule, but laziness ends in slave labor." Those who work hard often do get positions of power while the sluggard gets nowhere.Proverbs 13:4 says: "The sluggard craves and gets nothing, but the desires of

the diligent are fully satisfied." If you want satisfaction then it would be good to work. There is nothing like the tiredness and satisfaction of a productive, hard day’s work.In Proverbs 21:5 it says: "The plans of the diligent lead to profit as surely as haste leads to poverty." One of the characteristics of the lazy person is that when they must work they are in a hurry to get it done. The quicker one is done the sooner they can sleep some more. But haste makes waste and it shrinks the profit margin.Proverbs 22:29 says: "Do you see a man skilled in his work? He will serve before kings; he will not serve before obscure men." Although this proverb is not a contrasting pair, it does show that those who remain diligent at their work will become skilled and gain position in life. The unskilled get nowhere. The lesson to learn from all these proverbs is that sloth gets you nothing.Let’s go to another passage in Proverbs where we can look at the character of the sluggard, or the slothful person. The passage in Proverbs 26:13-16 gives us a number of different pictures of the sluggard. It says in verse 13: "The sluggard says, ‘There is a lion in the road, a fierce lion roaming the streets!’" He’s always making excuses. It’s too dangerous; it’s too risky. He acts as if he is the watchman of the people sounding the alarm. He is the wise prophet who knows that it is dangerous out there. There are lions on the street. But how would he know. It is only an excuse to do nothing.Have you ever heard yourself doing the same thing? Perhaps you heard the same in the illustration of the strawberry patch. The garden didn’t grow too well so he lost his enthusiasm. Except the truth is that the strawberry patch excelled in that soil. The poor garden was just an excuse to do nothing.Now look at verse 14. "As a door turns on its hinges, so a sluggard turns on his bed." The door just stays on its hinges. It swings back and forth but it never goes anywhere. The worker is meant to go through the door and out into the world, out into the field to work. But the lazy man stays close to home and never ventures out. He just gets in and out of his bed.Or take verse 15. "The sluggard buries his hand in the dish; he is too lazy to

bring it back to his mouth. Picture this: the slacker sitting back in his easy chair, one hand on his beer, with the other he reaches into the bowl of pretzels. But he falls asleep while he is eating. He never actually uses what he has because he is too lazy. How many tools and how many things have gone to ruin because they have not been used.Finally, in verse 16 it says, "The sluggard is wiser in his own eyes than seven men who answer discreetly." He considers himself wiser than seven men. In the Bible the number seven is a special number. It is considered a number of perfection. If you have seven people agreeing about something then you should know it’s probably right. But the sluggard thinks he is wiser. Better to stay in, better to avoid the danger, better to sleep and slumber. He does not see his own foolishness.I want to go a bit further with this deadly sin of sloth. Of course, none of us want to be known as lazy or slothful. We often do not see it in ourselves. In fact, it could be asked should one even preach about this subject since generally we seem to have a good work ethic. We are busier than we have ever been. We live in such a busy world that it would seem that sloth is in danger of becoming extinct.But let me ask this. Could it be that our business is really sloth in action? That sounds like a paradox. That’s about as strange as seeing a sloth at the zoo running for fun. However, perhaps we need to broaden our understanding of sloth.We work diligently but the real question is "at what?" Sloth is really a sin of omission, of neglect, of not doing anything. It is not the usual sin of commission, which is actively doing something wrong. We may not be practising laziness in the form of sleeping and slumber, but are we failing to do the things that should be done? Are we like the ant who stores in summer for the winter, who gathers during the harvest when the opportunity is there? Or are we doing something else? We may be busy, but not with the things we should be doing.Are we slothful with things of importance and our business is instead a distraction? No, we’re not lying on the bed sleeping but it is still neglecting what

should be done. We make a mistake if we see sloth as just lying in bed asleep.

Henry Fairlie, in his book The Seven Deadly Sins Today, talks about the ‘whiffling activity of the body.’ That word ‘whiffling’ sounds so trite, so light, so empty. He refers to many of our activities as just whiffling activity. Our preoccupation with sports and recreation could fit into that description. We are so busy with soccer or hockey or golf. We take lessons and practice in order to get better, just so we can be good at it. We go to the cottage. We take out the boat. We take courses. We do our crafts. Not that those things are wrong in themselves but they are when they keep us from doing what we need to be doing.

What is the chief work of man? Peter Kreeft, in his book Back to Virtue, says sloth is laziness in our heavenly task. Our chief work is to be seeking out God and doing his will. Our chief work is to love God and to love our neighbor. But have we become slothful in doing that?

Evidence of such sloth can often be found in our indifference. The sin of sloth is not characterized so much in rebellion against God. At least then we are doing something. But indifference does nothing. Our apathy towards matters of faith, our lax approach to the spiritual disciplines, our boredom with worship, all smacks of sloth. But we are busy with many things. Yet we have neglected the things of God. We busy ourselves with whiffling activity.

We neglect to love God and to love our neighbor for fear of our imaginary lions. When it comes to the great commission, the gospel and our Bibles have been safely stored on the shelf while we swing back and forth on the hinge of idleness. The talents and resources we have been given in order to express our love and compassion, we waste. Instead we fall asleep with our hands in the dish. And when we do that calamity seems to multiply. Our indifference leads to neglect and it promotes the lack of desire for anything good. It leads to depression and despair. It leads to hopelessness. It leads to what all sloth leads, to nothing.Our task includes being out there fighting the battle for God and his Kingdom. It includes fighting the evil in this world with love. But we leave it and neglect it and

make excuses. We say the evil is too big, the problem is too much, the effort is too risky. There are lions out on the street. So we leave it and soon the weeds and disrepair get worse.Actually, sloth tends to exaggerate sin and leave out redemption. We forget that God can and has overcome. He has done it through Jesus Christ. Christ came to this world because the problem of this world was too big to fix without him. He died on the cross but then rose from the dead, alive. Sin and death are not too big for him. The problems of this world are not too big for him. But he calls for us to be diligently working. To take advantage of the time. To make the most of the opportunities. He equips us to be doing what is important.This message is not meant to be an accusation of our activities. Yet we do need to ask ourselves the question, are we being slothful in our business? Have we neglected the real work of loving God and our neighbor? It is a difficult question to ask because again, none of us want to find ourselves lazy.And if we should find ourselves slothful let me remind you that it is one of the seven deadly sins. It is deadly and we need to avoid it. God, who can change us, has given us a gift. He gives us the Holy Spirit who can make us wholeheartedly willing and ready from now on to live for him. Amen.

15 The sluggard buries his hand in the dish;

he is too lazy to bring it back to his mouth.

Solomon takes exaggeration to the extreme in ridiculing the lazy bum who will not

rise from bed and go to work. He is so lazy that he will not put forth the needed

effort to get food from the plate to his mouth. Little good it will do to help such a

lazy bum by putting the food in his mouth, for he would be too lazy to chew it. This

is a ridiculous image of a man who is so lazy that he will not survive, for some labor

in necessary for survival. This proverb is repeated in 19:24 and illustrates how the

lazy sluggard is to be despised as a disgrace to humanity. Anything that requires

effort is against his nature, and he even regrets that some energy must be expended

in the process of getting food into his body. This is a laughable extreme, and

Solomon is using humor here to make fun of the fool who cherishes laziness more

than his daily bread. The foolishness of such slothfulness makes a mockery of the

belief that man is the most intelligent animal. Solomon is saying that laziness puts a

man at a level lower than the lower animals, for no animal is ever so lazy they will

not put forth effort to get food. You get a picture here of a small child asleep in the

high chair with his hand in his food. That is funny when it is a child, but when it is a

grown man it is disgusting. Paul made it clear in II Thess. 3:6-14 that such a lazy

man should be left to starve rather than be supported in his slothfulness. It is a sin

to encourage such laziness by feeding the man. The only good thing you can say

about this lazy bum is that he is not guilty of gluttony. He is too lazy to overeat.

Here we come to another aspect of sloth – less obvious and more subtle than simple

laziness. Remember what sloth is – lack of enthusiasm and action for those things

we should be or do. Laziness is one part of sloth. But there is another part. We can

get so busy doing lots of other things, that we are too tired to do the things we are

supposed to do. We might be doing nothing at all, or we might be busy doing a

whole bunch of the wrong things – both are

slothful.

The lazy person thinks that he has life all figured out and has chosen the wise course

of action – but he is simply lazy. J. H. Greenstone says, for example, “Much anti-

intellectualism may be traced to such rationalization for laziness” (Proverbs, 269).

GILLTo keep it warm; Jarchi's note is,

"he puts his hand in a hot basin, because of the cold.''

The word (c) for "bosom" does sometimes signify a "pot" or basin. Or he hides it under his "arm holes", as some render it, not caring to make use of it for labour; or covers it out of sight in his bosom, pretending some weakness or ailment in it, which hinders him from working; see Pro_19:24;

it grieveth him to bring it again to his mouth; from under his arm holes, or out of his bosom, or even out of the platter, where his food is; an hyperbolical expression, setting forth his excessive sloth; and such an one ought not to eat, but starve indeed. It may be rendered, "he is weary"; it is a "weariness" (d) to him; it is even a labour too much for him to feed himself, so great is his sloth: and such is the sloth of carnal men; it is a weariness to them to hear the word, and attend on ordinances, and to lift up their hands in prayer to God; or to make use of any means, that they may have food for their souls; praying, hearing, and reading, are a burden to them; and therefore it is but just with God to send them a famine of the word, and take away the whole stay and staff of bread and water.

HENRYThe sluggard has now, with much ado, got out of his bed, but he might as well have

lain there still for any thing he is likely to bring to pass in his work, so awkwardly does he go about it. Observe, 1. The pretence he makes for his slothfulness: He hides his hand in his bosom for fear of cold; next to his warm bed in his warm bosom. Or he pretends that he is lame, as some do that make a trade of begging; something ails his hand; he would have it thought that it is blistered with yesterday's hard work. Or it intimates, in general, his aversion to business; he has tried, and his hands are not used to labour, and therefore he hugs himself in his own ease and cares for nobody. Note, It is common for those that will not do their duty to pretend they cannot. I cannot dig, Luk_16:3. 2. The prejudice he sustains by his slothfulness. He himself is the loser by it, for he starves himself: It grieves him to bring his hand to his mouth, that is, he cannot find in his heart to feed himself, but dreads, as if it were a mighty toil, to lift his hand to his head. It is an elegant hyperbole, aggravating his sin, that he cannot endure to take the least pains, no, not for the greatest profit, and showing how his sin is his punishment. Those that are slothful in the business of religion will not be at the pains to feed their own souls with the word of God, the bread of life, nor to fetch in promised blessings by prayer, though they might have them for the fetching.

Just being tired out from doing so much is not an escape from sloth. The opposite of sloth is not sheer “busyness”. We are busy with lots of things in our modern world. Wait a minute, I say to myself – I do lots of things, I’m not slothful. My schedule is full from morning to evening, and then on weekends as well. I’m always running here or there, doing something. Baxter T. Exum

In verse 15, “The sluggard buries his hand in the dish; he is weary of bringing it to his mouth again.” So here is a man who is too lazy even to feed himself. He feels that he

is being overworked if he has to lift his sandwich from his plate to his mouth! We

might also say that this man has a hard time finishing projects that he has started.

He puts his hand in the dish…but that’s it. He gets started, but he never gets around

to finishing. Maybe with all good intentions, he starts out on January 1 reading the

book of Genesis…but he never makes it to the book of Revelation. Maybe he tells his

wife he will hang the curtains, and maybe he even goes out to Home Depot and buys

the screws…but he never gets around to finishing the project. Maybe he plants a

garden…but by the middle of June that garden doesn’t have a chance.

D. But as we go back to Proverbs 26, we see at least one more symptom of this

man’s problem—we find that he is an incredibly arrogant man who

DOES OT TAKE A YO E’S ADVICE.

We hardly think of a lazy person as being arrogant, but Solomon makes a lot of

sense here. The sluggard thinks he is wiser than a larger group of men. Solomon

seems to be saying here that a sluggard is someone who is stuck in a rut, who refuses

to listen to advice, who stubbornly refuses to change. Someone has said that the

definition of a madman is someone who tries the same thing over and over again,

thinking that he will get a different result, despite the fact that he never does. The

lazy man, therefore, “…is wiser in his own eyes than seven men who can give a discreet answer.” And so we start to identify with some of Solomon’s concerns. The sluggard

syndrome is an approach to life that treats laziness almost as a virtue. I should point

out here that it can be more difficult than we might imagine to identify a lazy

person. We need to look below the surface. For example, consider those who are

unemployed. Some are lazy men and women who simply do not want to work, but

many are not like that at all. When you already feel terrible for not having a job, the

last thing you need is someone labeling you as lazy. And so the fact that someone is

unemployed is by no means proof that he or she is a sluggard.

In the same way, the fact that people have a paying job is no proof that they actually

work. What about people who pick up their paycheck every week but don’t carry

their share of the workload? What about those who have good jobs but do poor

work or do very little?

I have read that the head of a ew York business firm put a message on the

company’s notice board: “Sometime between starting and quitting time, without

infringing on lunch periods, coffee breaks, rest periods, story-telling, ticket-selling,

holiday planning, and the rehashing of yesterday’s television programs, we ask that

each employee try to find some time for a work break. This may seem radical, but it

might aid steady employment and assure regular paychecks.” This sounds like it

came from a rather frustrated manager. Some people, therefore, may come to work

every day, but they seem to do just as little as they can possibly get away with.

Then again, there are others who may work hard on the job, but are sluggards in

other areas. We may see him in the office, and sluggard is the last word we would

ever think of. He works hard, he puts in long hours, but then he comes home. He

lays down on the couch, and if his wife asks him to do the smallest thing, he

grumbles and moans and groans and starts to act exactly like the man in Proverbs

26. If the kids want him to play a game or read a book, the task is too much to bear.

He is too tired to provide spiritual leadership to his family, and is literally a

sluggard at home.

II. ow that we’ve considered a few of the symptoms, I’d like for us to move on and

consider THE CO SEQUE CES OF BEI G A SLUGGARD.

Again, I’d like for us to stay in Proverbs, because Solomon has some very wise

warnings. As we look through the book of Proverbs, we see a number of terrible

consequences.

A. To begin with, the sluggard injures HIMSELF.

Let’s turn back to several verses in Proverbs 6, because Solomon paints a vivid

picture of what happens when someone behaves in the way we’ve been talking about

this morning. Solomon says, “Go to the ant, O sluggard, observe her ways and be wise, which, having no chief, officer or ruler, prepares her food in the summer and gathers her provision in the harvest. How long will you lie down, O sluggard? When will you arise from your sleep? ‘A little sleep, a little slumber, a little folding of the hands to rest’—Your poverty will come in like a vagabond and your need like an armed man.” We could also consider…

Proverbs 12:24

24 The hand of the diligent will rule, but the slack hand will be put to forced labor.

Proverbs 15:19

19 The way of the lazy is as a hedge of thorns, but the path of the upright is a highway.

Proverbs 19:15

15 Laziness casts into a deep sleep, and an idle man will suffer hunger. Proverbs 20:4,13

4 The sluggard does not plow after the autumn, so he begs during the harvest

and has nothing. 13 Do not love sleep, or you will become poor; open your eyes, and you will be satisfied with food.

Proverbs 21:25-26

25 The desire of the sluggard puts him to death, for his hands refuse to work; 26 All day long he is craving, while the righteous gives and does not hold back.

Ecclesiastes 10:18

18 Through indolence the rafters sag, and through slackness the house leaks. And so we find through the Scriptures that laziness actually injures the sluggard

himself. Laziness leads to hunger, a field full of thistles, a sagging house, slavery,

and ultimately an early death.

Maybe you can remember the Jack Handley quote. He said, “There used to be this bully who would take my lunch money each day. I decided to fight back so I started taking karate lessons at $5 a lesson. Then I realized that it was cheaper to pay the bully than it was to take karate, so I quit karate and started paying the bully.” That is the

result of laziness.

B. ot only will laziness hurt the sluggard himself, but it will also hurt

OTHERS.

As Solomon says in Proverbs 10:26, “Like vinegar to the teeth and smoke to the eyes, so is the lazy one to those who send him.” And so we find here that laziness can hurt

those around us. It affects our families, it affects the congregation. I’ve talked to a

number of you about how hard it is to find employees who work hard and get the

job done. Sometimes it seems these days that just getting to work on time each day is

a major accomplishment.

A related passage is found in Proverbs 18:19. Solomon says, “He also who is slack in his work is brother to him who destroys.” In other words, laziness and destruction are

very closely related. A lazy employee will frustrate those who work and will

ultimately pull down the entire organization.

C. And then finally, laziness will also hurt THE LORD.

We know from the Scriptures that every person has a purpose in God’s plan. We

were created to honor the Lord, and when we slack off in that role (especially as

Christians), the Lord is affected. Over in the ew Testament, the Apostle Paul

addressed this concern in the book of 2 Thessalonians. The Christians in the city of

Thessalonica thought that the Lord would come back any minute, so they quit their

jobs and waited. But after a time, Paul had to write and tell them to get back to

work.

As PL said in 2 Thessalonians 3:6-15…

6 :ow we command you, brethren, in the name of our Lord Jesus Christ, that you keep away from every brother who leads an unruly life and not according to the tradition

which you received from us. 7 For you yourselves know how you ought to follow our

example, because we did not act in an undisciplined manner among you, 8 nor did we eat anyone's bread without paying for it, but with labor and hardship we kept working

night and day so that we would not be a burden to any of you; 9 not because we do not have the right to this, but in order to offer ourselves as a model for you, so that you

would follow our example. 10 For even when we were with you, we used to give you

this order: if anyone is not willing to work, then he is not to eat, either. 11 For we hear that some among you are leading an undisciplined life, doing no work at

all, but acting like busybodies. 12 :ow such persons we command and exhort in

the Lord Jesus Christ to work in quiet fashion and eat their own bread. 13 But

as for you, brethren, do not grow weary of doing good. 14 If anyone does not obey our instruction in this letter, take special note of that person and do not

associate with him, so that he will be put to shame. 15 Yet do not regard him as an enemy, but admonish him as a brother.

And so we find that being a sluggard has some serious implications in the Lord’s

church. As Paul says, that behavior needs to be corrected.

III. But as we close, let’s very briefly look at A FEW THI GS WE CA DO TO

SOLVE THE PROBLEM.

Beyond just being aware of what a sluggard is and beyond being aware of the

damage that he or she can cause (personally, to others, and to the church), there is

one more verse from Proverbs that may give us some advice in this area. Proverbs

21. As Solomon looked back on his life, and as he wrote the book of Proverbs, he

makes an observation in Proverbs 21:5. Solomon says, “The plans of the diligent lead surely to advantage, but everyone who is hasty comes surely to poverty.” Especially in

the first part of this proverb, we see just a brief summary of an amazing plan of

action.

A. First of all, in order to gain an advantage in this life, Solomon points out

the importance of PLA I G.

We are all familiar with the old saying, “Those who fail to plan, plan to fail.”

B. But going back to Proverbs 21:5, we see a second requirement. ot only

must we plan, but we must also be DILIGE T.

Being diligent means that we stick with something. We not only plan, but we follow

through with those plans. Maybe we plan to get a college education. Sometimes I

have described a college education as nothing more than jumping through the

hoops. It is easy to get bogged down and discouraged in the middle of a four-year

degree, but to follow through with that plan, we must continue jumping through

those hoops.

As Solomon said earlier in Proverbs 6, we can even look to a creature like the ant

for inspiration. The ant is one hard-working little critter. You put an obstacle in

their path, and they will go up, down, and around—whatever it takes to accomplish

what they are doing. The ant is a wonderful example of what it means to be self-

motivated. They are ambitious and work at the appropriate time. They work in the

summer when the food is available, and then they relax at the appropriate time.

CO CLUSIO :

This morning, then, whether we think we are already very hard-working people or

whether we openly admit to being lazy, all of us need to reevaluate the way that we

work—both on the job and at home or at school. One recent Harris Poll found that

only 16% of American adults said that they were doing their best at work and at

home, and 84% said that they could do twice as good if they really wanted to put

forth the effort.

As Christians, we need to remember Paul’s words in Ephesians 2:8-10. Paul said,

“For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast. For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them.” As Christians, we ought to be the most diligent and hard-working people on this

earth—not only through our jobs, but also at home and in the church.

I VITATIO :

In order to be saved, the Bible teaches that we must turn our lives over to the Lord

by turning around, by changing our thinking and changing our behavior. At that

point, we are then ready to be immersed in the name of Christ for the forgiveness of

our sins. If you are ready to obey the gospel this morning, you can let us know as we

sing the next song. Let’s stand and sing…

To comment on this lesson: church@fourlakescoc.org

16 The sluggard is wiser in his own eyes

than seven men who answer discreetly.

The blindness of the lazy bum is pathetic because in their ignorance they consider

themselves wise, and they will not listen to the advice of 7 or even 70 men who can

see their folly. They will never be able to see from the perspective of men with

common sense and change their ways. They like being lazy losers, and so why

should they give any concern at all to the correction and instruction of others who

choose a life style they think is stupid. The idea of going to work on a steady basis

and laboring to get ahead in life is stupid in their eyes. From his perspective it is the

wise who are the fools and not himself. He sees himself as superior to men who

waste their life away in labor while he enjoys a life of napping. He is a man of

leisure as a young man, and is not like the fools who labor all their lives to become

men of leisure in their old age. He is proud of the fact that he has already achieved

his life goal by being unemployed and retired at an early age. Others look forward

to the day they can quit their labors and enjoy rest, but he has it all right now. Sure

he lives in poverty and has nothing to show for his perpetual rest, but at least he

does not have to go to work, and to him that makes him a winner.

The lazy man will never admit that he is at fault for his poverty. He has endless

excuses for why he is not as successful as others. He just never got the breaks, and

people were against him. ever will he say it is because he is a lazy bum who has no

motivation to work toward a goal. Life is just not fair and he got a raw deal in life.

J. H. Greenstone has an interesting insight here and writes, "Much anti-

intellectualism may be traced to such rationalization for laziness." Those who say "I

don't need to read, study or do research to come up with my conclusions," are like

this proud sluggard, for they in pride consider their own opinions as superior to

those who put forth great effort to understand an issue. They are really too lazy to

study and try and see from the perspective of others, and so they hold to their

uneducated opinion as the final authority. They look with pity on those who labor to

have an educated view of a subject, for to them it is a waste of time and energy.

They are ignorant of many aspects of the issue, but they feel superior in their

ignorance. Almost all prejudice is based on laziness of the mind.

What is the cure for a sluggard? Let him starve (20:4; II Thess 3:10)! Feeding a

sluggard encourages him to be slothful. Sluggards do not deserve charity. Our

society perpetuates slothfulness by providing welfare safety nets for lazy persons.

There is no better teacher than hunger, for a man's belly will quickly force him to

do something (16:26; Eccl 6:7)!

HENRYObserve, 1. The high opinion which the sluggard has of himself, notwithstanding the

gross absurdity and folly of his slothfulness: He thinks himself wiser than seven men,than seven wise men, for they are such as can render a reason. It is the wisdom of a man to be able to render a reason, of a good man to be able to give a reason of the hope that is in him, 1Pe_3:15. What we do we should be able to render a reason for, though perhaps we may not have wit enough to show the fallacy of every objection against it. He that takes pains in religion can render a good reason for it; he knows that he is working for a good Master and that his labour shall not be in vain. But the sluggard thinks himself wiser than seven such; for let seven such persuade him to be diligent, with all the reasons they can render for it, it is to no purpose; his own determination, he thinks, answer enough to them and all their reasons. 2. The reference that this has to his slothfulness. It is the sluggard, above all men, that is thus self-conceited; for, (1.) His good opinion of himself is the cause of his slothfulness; he will not take pains to get wisdom because he thinks he is wise enough already. A conceit of the sufficiency of our attainments is a great enemy to our improvement. (2.) His slothfulness is the cause of his good opinion of himself. If he would but take pains to examine himself, and compare

himself with the laws of wisdom, he would have other thoughts of himself. Indulged slothfulness is at the bottom of prevailing self-conceitedness. Nay, (3.) So wretchedly besotted is he that he takes his slothfulness to be his wisdom; he thinks it is his wisdom to make much of himself, and take all the ease he can get, and do no more in religion than he needs must, to avoid suffering, to sit still and see what other people do, that he may have the pleasure of finding fault with them. Of such sluggards, who are proud of that which is their shame, their is little hope, Pro_26:12.

GILL It is a sort of a solecism, a kind of a contradiction in terms for a sluggard to be wise, who is so slothful as to make no use of the means of getting wisdom and knowledge. And it must be a mere conceit in him that he is wise, and especially that he is wiser

than seven men that can render a reason; not alluding to the number of a king's counsellors, who return him an answer to what he inquires of them, as Aben Ezra thinks; such as were the "seven" princes of the king of Persia, Est_1:14. Since to have such an exact number might not obtain in Solomon's time, either in Persia, or in his own court, or elsewhere: but it signifies a large number, many wise men, as Gersom observes, that render a reason to everyone that asks it of them; who, having been diligent and industrious, have got such a competency of knowledge, that they are able to give a proper reason of what they say, believe, or do: and such are they, who, by the blessing of grace in the use of means, are wise in a spiritual sense; know themselves, and Christ Jesus, and the way of salvation by him; have an understanding of the Scriptures, and of the doctrines of the Gospel; have their spiritual senses exercised, to discern between truth and error; are of established judgments, and capable of teaching others good judgment and knowledge; and of giving a reason of their faith, hope, and practice; see 1Pe_3:15. Now such is the conceit of an ignorant sluggard, that he is wiser than ten thousand or ever so many of these; he thinks himself the wisest man, inasmuch as he enjoys ease and quiet in his stupid sottish way, while they are toiling and labouring, and taking a great deal of pains to get knowledge; and that he sleeps in a whole skin, and escapes the censure and reproaches of men, which they endure for being precise in religious duties, and constant in the performance of them; and fancies he can get to heaven in an easier way, without all this care and toil and trouble, only by saying, Lord, have mercy on me, at last.

Comedian Soupy Sales tells the story of a young man with "Yuppie" ambitions who married the daughter of a wealthy businessman. After the honeymoon, the new father-in-law called the new son-in-law into his office and announced that he had made him a full partner in the business. The young man was ecstatic. He had arrived! "Wow! Already I've got it made," he said to himself, "and I'm not even thirty." Then the older man said,

"As for your duties, son, I've decided to start you off as treasurer of the company."

"Sorry, Dad, but I can't do that. I don't know enough about investments and economics and taxes and accounting."

"All right, son, you can start in the shipping department where you can learn the business from the bottom up -- packaging and loading our products for distribution."

"Sorry, Dad, but I can't do that. I've got a bad back."

"You realize, of course, son, that when I retire you'll become Chairman of the Board!"

"Sorry, Dad, but it wouldn't work. I'm not the executive type."

The father-in-law's patience had run out...

"All right, son, what do you suggest?"

"Well, Dad, since I'm a full partner in the business, why don't you buy me out?"

17 Like one who seizes a dog by the ears

is a passer-by who meddles in a quarrel not

his own.

We are often told that we have to get involved, and that it is the obligation of all

people to be a part of the answer to societies ills by getting involved. However, there

are times when you become a first class fool by getting involved, and that is when

you get involved in quarrels that are not your business at all. When you seize a dog

by the ears, or grab a tiger by the tail, you put yourself in jeopardy, for now you

have your hands full of trouble and you can't let go without being in more trouble

yet. The dog here, keep in mind, is not your family pet, but the wild dogs that roam

like wolves looking for flesh. These are the types of creatures that are usually being

referred to when the Bible speaks of dogs. In other words, you just as well bite your

own hand to the bone and eliminate the middle man, or dog in this case. ow

nobody is so dumb as to do this to a wild dog, but strangely they are frequently

dumb enough to stick their nose into other people's personal battles. Of course it is a

fool thing to do, but we have been told to get involved so often that we think it is a

wise move to help people in conflict get reconciled. If people only understood our

loving motivation they would appreciate our interruption and listen to us. Instead

they turn on us like wild dogs and we end up torn and tattered for trying to do our

good deed for the day.

The word for meddle means to become furious, and so you are adding fuel to a fire

already raging out of control. You not only stick your nose in, but you become a

part of the conflict by telling both sides they make you sick with their foolish

fighting. However stupid they are for fighting, you have just dropped a level lower

in stupidity for your angry denunciation of their folly. You have just played can you

top this, and you win, for you have become the biggest fool in the conflict. You will

be fortunate if the two opponents do not join hands in beating you into pulp. It

could even be that by providing them with a common enemy that they become

reconciled in fighting you, but you are still an idiot. There are legitimate times when

we need to get involved in people's conflicts, but not with total strangers when we

have no idea of all that is involved in their conflict. Such ignorance is condemned

right along with the highest levels of evil conduct. I Pet. 4:15 says, " But let none of

you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other

men's matters." Jesus with all his wisdom was not willing to get pulled into other

people's conflict. Luke 12:13-14 says, "And one of the company said unto him,

Master, speak to my brother, that he divide the inheritance with me. And he said

unto him, Man, who made me a judge or a divider over you?" Jesus was the greatest

peace maker in history, but he was not going to be foolish and get involved in a

conflict that was none of his business. That was an issue the brothers had to resolve

on their own, and only a fool would try to step in and try to resolve it for them.

GILLOne that going along the streets, and passing by the door, where two or more persons are quarrelling, and he thrusts himself in and intermeddles in the affair he has no concern in; and interests himself in the cause of the quarrel he has nothing to do with, on account of acquaintance, relation, or office; and especially when, instead of being a mediator and peacemaker, he takes on one side, and acts the angry part, as Aben Ezra interprets the word rendered "meddleth"; blows things up into a greater flame, and enrages the one against the other. Such a man

is like one that taketh a dog by the ears; which are short, and difficult to be held, and tender; and therefore cannot bear to be held by them, especially to be pulled and lugged by them, and which is very provoking; and as such a man has work enough to do to hold him, so he is in danger of being bitten by him, at least when he is forced to let go his hold: and so it is with a man that interferes in a quarrel in a furious manner; it is much if one or other of the contending parties do not fall upon him and abuse him. The Septuagint and Arabic versions render it, "as he that holdeth the tail of a dog."

CLARKE This proverb stands true ninety-nine times out of a hundred, where people meddle with domestic broils, or differences between men and their wives.

HENRY1. That which is here condemned is meddling with strife that belongs not to us. If we

must not be hasty to strive in our own cause (Pro_25:8), much less in other people's, especially theirs that we are no way related to or concerned in, but light on accidentally as we pass by. If we can be instrumental to make peace between those that are at variance we must do it, though we should thereby get the ill-will of both sides, at least while they are in their heat; but to make ourselves busy in other men's matters, and parties in other men's quarrels, is not only to court our own trouble, but to thrust ourselves into temptation. Who made me a judge? Let them end it, as they began it, between themselves. 2. We are cautioned against it because of the danger it exposes us to; it is like taking a snarling cur by the ears, that will snap at you and bite you; you had better have let him alone, for you cannot get clear of him when you would, and must

thank yourselves if you come off with a wound and dishonour. He that has got a dog by the ears, if he lets him go he flies at him, if he keeps his hold, he has his hands full, and can do nothing else. Let every one with quietness work and mind his own business, and not with unquietness quarrel and meddle with other people's business.

JFBas in Pro_20:19; Pro_24:21; as either holding a dog by the ears or letting him go involves danger, so success in another man’s strife or failure involves a useless risk of reputation, does no good, and may do us harm.

K&DA series of proverbs which recommend the love of peace, for they present caricatures

of the opposite:

17 He seizeth by the ears of a dog passing by, Who is excited by a strife which concerns him not.

According to the accentuation in the text, the proverb is to be translated with Fleischer: Qualis est qui prehendit aures canis, talis est qui forte transiens ira abripitur propter rixam alienam (eique temere se immiscent). Since he is cautioned against unwarranted

interference, the expression מתערב�/דין might�have�been�used�(Pro_14:10),�according�to�which�

the�Syr.�translates;�butעל־ריב� substantiates�the�originality�ofמתע/ר� (vid.,�Pro_14:16;�Pro_20:2).�

On�the�other�hand,�the�placing�together,�without�any�connection�of�the�two�participles,�is�

perplexing;�why�notעבר�ומתע/ר�?�For�it�is�certainly�not�meant,�that�falling�into�a�passion�he�passes�

by;�but�that�passing�by,�he�falls�into�a�passion;�for�he�stands�to�this�object.�The�Targumist,�feeling�

this�also,�rendersעבר� in�the�sense�of�being�angry,�but�contrary�to�the�usus�loq.�Wherefore�the�

conjecture�of�Euchel�and�Abramsohn�commends�itself,�thatעבר� belongs�toכלב� -�the�figure�

thereby�becomes�more�distinct.�To�seize�one's�own�dog�by�the�ear�is�not�dangerous,�but�it�is�not�

advisable�to�do�this�with�a�strange�dog.�Thereforeעבר� belongs�as�a�necessary�attribute�to�the�dog.�

The�dog�accidentally�passing�by�corresponds�to�the�strife�to�which�one�stands�in�no�relation�(ריב�

��vid.,�regarding�the�Makkeph,�Baer's�Genesis,�p.�85,�not.�9).�Whoever�is�excited�to�passion,לא־ול

about�a�strife�that�does�not�belong�to�him,�is�like�one�who�lays�hold�by�the�ears�(the�lxx�arbitrarily:�

by�the�tail)�of�a�dog�that�is�passing�by�-�to�the�one�or�to�the�other�it�happens�right�when�he�brings�

evil�upon�himself�thereby.

In other words, the fellow who is always minding somebody else'sbusiness is always getting bit or hurt because it is like picking a dog up by the ears, you are in trouble, ifit's the right dog. The fellow who is always meddling with somebody else's business, thebusybody, is in trouble constantly, always in trouble. The busybody.

Now think real hard. Can you think of a busybody? Somebody, somewhere that, in your mind, is pretty

close to being a busybody? Well, first of all, he or she will be constantly meddling with somebodyelse's business. Something else about the busybody... verse 19, "So is the man that deceivethhis neighbour, and saith, Am not I in sport?" Verse 18 says, he is always casting firebrands, arrows, anddeath, he is guilty of gossip. A gossiper. And when he gets caught telling one of his tales, he says, "amnot I in sport?" "I was just kidding, I didn't really mean it. I really didn't mean what Isaid. When I said that fellow was immoral, or this gal was a bad girl," and they catch him, he says, "I wasjust kidding, I didn't really mean it." And so he is always spreading poison. Do you know a manor a woman like that? One who is just gossiping, gossiping, gossiping. And then, verse 23 says , "Burning lips and a wicked heart are like a potsherd covered with silver dross."He is deceitful. A busybody is almost always deceitful. He has a hard time recognizing the truth. A personcan become so accustomed to telling wild tales, that he begins believing them himself. And Solomon says,that's bad news.Something else about this busybody. Verse 24 says "He that hateth dissembleth with his lips, and layethup deceit within him." The person who is a busybody is also usually full of hate. He has deceit withinhim and when he appears to be changed and is talking very kindly and graciously to you... be very careful.Don't believe him too quickly. When they begin by telling you how much they love you... be verycareful. Have you ever met anybody who comes to you with an olive branch, bearing sweetness, kindness,charity... and telling you ten times in the first paragraph how much they love you. Something may bewrong. After that wonderful, sweet conversation, you think, "my how spiritual he (or she) is. Howspiritual she is." And then you hear, secondhandedly, what he or she said about you to somebody else.And you wonder, "could that be the same person who talked to me yesterday?" It was the same person.How can this be? Because that's the busybody.We could go on talking about this busybody. But, if you have such a spiritual weakness, seek God forforgiveness and deliverance. Learn how to be positive and how to accomplish something and achievesomething. Repent and determine under God, "I am not going to use my tongue to rip people apart. I amgoing to be a loving person who lifts people up, treats people right, is kindly and gracious." Determineunder God to be that kind of a person.

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in�terms�to�get�our�attention�and�rightly�classify�their�actions.�Neighbors,�due�to�close�in�terms�to�get�our�attention�and�rightly�classify�their�actions.�Neighbors,�due�to�close�in�terms�to�get�our�attention�and�rightly�classify�their�actions.�Neighbors,�due�to�close�in�terms�to�get�our�attention�and�rightly�classify�their�actions.�Neighbors,�due�to�close�

proximity�to�one�another,�must�trust�one�another.�They�should�be�able�to�trust�each�proximity�to�one�another,�must�trust�one�another.�They�should�be�able�to�trust�each�proximity�to�one�another,�must�trust�one�another.�They�should�be�able�to�trust�each�proximity�to�one�another,�must�trust�one�another.�They�should�be�able�to�trust�each�

other�at�all�times.�But�a�deceitful�and�ambitious�neighbor�is�comparable�to�this�wild�other�at�all�times.�But�a�deceitful�and�ambitious�neighbor�is�comparable�to�this�wild�other�at�all�times.�But�a�deceitful�and�ambitious�neighbor�is�comparable�to�this�wild�other�at�all�times.�But�a�deceitful�and�ambitious�neighbor�is�comparable�to�this�wild�

enemy.enemy.enemy.enemy.

What�can�we�learn?�Deceiving�those�who�trust�you�is�a�horrible�sin�and�crime.�What�can�we�learn?�Deceiving�those�who�trust�you�is�a�horrible�sin�and�crime.�What�can�we�learn?�Deceiving�those�who�trust�you�is�a�horrible�sin�and�crime.�What�can�we�learn?�Deceiving�those�who�trust�you�is�a�horrible�sin�and�crime.�

Neighbors,�employers,�and�others�trust�your�integrity.�You�live�close�enough�to�take�Neighbors,�employers,�and�others�trust�your�integrity.�You�live�close�enough�to�take�Neighbors,�employers,�and�others�trust�your�integrity.�You�live�close�enough�to�take�Neighbors,�employers,�and�others�trust�your�integrity.�You�live�close�enough�to�take�

advantage�of�them,�so�they�must�trust�your�integrity�not�to�use�that�nearness�against�advantage�of�them,�so�they�must�trust�your�integrity�not�to�use�that�nearness�against�advantage�of�them,�so�they�must�trust�your�integrity�not�to�use�that�nearness�against�advantage�of�them,�so�they�must�trust�your�integrity�not�to�use�that�nearness�against�

them.�It�is�our�duty�as�Christians�to�live�honestly�with�all�men,�but�especially�those�them.�It�is�our�duty�as�Christians�to�live�honestly�with�all�men,�but�especially�those�them.�It�is�our�duty�as�Christians�to�live�honestly�with�all�men,�but�especially�those�them.�It�is�our�duty�as�Christians�to�live�honestly�with�all�men,�but�especially�those�

nearest�to�us.nearest�to�us.nearest�to�us.nearest�to�us.

What�else�can�we�learn?�Covering�and�excusing�sin�by�lightly�claiming�it�was�just�a�joke�What�else�can�we�learn?�Covering�and�excusing�sin�by�lightly�claiming�it�was�just�a�joke�What�else�can�we�learn?�Covering�and�excusing�sin�by�lightly�claiming�it�was�just�a�joke�What�else�can�we�learn?�Covering�and�excusing�sin�by�lightly�claiming�it�was�just�a�joke�

reveals�an�extremely�profane�character.�Such�persons�have�no�conscience;�they�laugh�at�reveals�an�extremely�profane�character.�Such�persons�have�no�conscience;�they�laugh�at�reveals�an�extremely�profane�character.�Such�persons�have�no�conscience;�they�laugh�at�reveals�an�extremely�profane�character.�Such�persons�have�no�conscience;�they�laugh�at�

sin;�they�do�not�comprehend�the�pain�their�deception�causes�others.�We�oppose�this�sin;�they�do�not�comprehend�the�pain�their�deception�causes�others.�We�oppose�this�sin;�they�do�not�comprehend�the�pain�their�deception�causes�others.�We�oppose�this�sin;�they�do�not�comprehend�the�pain�their�deception�causes�others.�We�oppose�this�

folly�by�keeping�a�sober�and�serious�approach�to�all�relationships,�especially�neighbors.folly�by�keeping�a�sober�and�serious�approach�to�all�relationships,�especially�neighbors.folly�by�keeping�a�sober�and�serious�approach�to�all�relationships,�especially�neighbors.folly�by�keeping�a�sober�and�serious�approach�to�all�relationships,�especially�neighbors.

What�else�can�we�learn?�Only�fools�make�a�mock�at�sin�(What�else�can�we�learn?�Only�fools�make�a�mock�at�sin�(What�else�can�we�learn?�Only�fools�make�a�mock�at�sin�(What�else�can�we�learn?�Only�fools�make�a�mock�at�sin�(10101010::::23232323;�;�;�;�14141414::::9999;�;�;�;�15151515::::21212121).�See�the�).�See�the�).�See�the�).�See�the�

comments�on�comments�on�comments�on�comments�on�14141414::::9999.�Sin�is�a�horrible�thing�.�Sin�is�a�horrible�thing�.�Sin�is�a�horrible�thing�.�Sin�is�a�horrible�thing�----�it�defies�your�Creator�God,�hurts�your�fellow��it�defies�your�Creator�God,�hurts�your�fellow��it�defies�your�Creator�God,�hurts�your�fellow��it�defies�your�Creator�God,�hurts�your�fellow�

man,�is�inconvenient�for�profitable�relationships,�and�leads�to�eternal�punishment.�man,�is�inconvenient�for�profitable�relationships,�and�leads�to�eternal�punishment.�man,�is�inconvenient�for�profitable�relationships,�and�leads�to�eternal�punishment.�man,�is�inconvenient�for�profitable�relationships,�and�leads�to�eternal�punishment.�

Only�hopeless�scorners�laugh�and�jest�about�sin.�Sin�is�to�be�avoided,�hated,�and�Only�hopeless�scorners�laugh�and�jest�about�sin.�Sin�is�to�be�avoided,�hated,�and�Only�hopeless�scorners�laugh�and�jest�about�sin.�Sin�is�to�be�avoided,�hated,�and�Only�hopeless�scorners�laugh�and�jest�about�sin.�Sin�is�to�be�avoided,�hated,�and�

repented�of!repented�of!repented�of!repented�of!

What�else�can�we�learn?�God�hates�foolish�talking�and�jesting!�He�will�destroy�the�What�else�can�we�learn?�God�hates�foolish�talking�and�jesting!�He�will�destroy�the�What�else�can�we�learn?�God�hates�foolish�talking�and�jesting!�He�will�destroy�the�What�else�can�we�learn?�God�hates�foolish�talking�and�jesting!�He�will�destroy�the�

world�for�these�heinous�sins.�He�lists�foolish�talking�and�jesting�with�fornication,�world�for�these�heinous�sins.�He�lists�foolish�talking�and�jesting�with�fornication,�world�for�these�heinous�sins.�He�lists�foolish�talking�and�jesting�with�fornication,�world�for�these�heinous�sins.�He�lists�foolish�talking�and�jesting�with�fornication,�

uncleanness,�and�covetousness,�three�other�abominable�sins�(Eph�uncleanness,�and�covetousness,�three�other�abominable�sins�(Eph�uncleanness,�and�covetousness,�three�other�abominable�sins�(Eph�uncleanness,�and�covetousness,�three�other�abominable�sins�(Eph�5555::::3333----7777).�And�he�).�And�he�).�And�he�).�And�he�

describes�foolish�talking�and�jesting�as�He�does�sodomy�describes�foolish�talking�and�jesting�as�He�does�sodomy�describes�foolish�talking�and�jesting�as�He�does�sodomy�describes�foolish�talking�and�jesting�as�He�does�sodomy�----�both�are�not�convenient�(Eph��both�are�not�convenient�(Eph��both�are�not�convenient�(Eph��both�are�not�convenient�(Eph�

5555::::4�4�4�4�cp�Rom�cp�Rom�cp�Rom�cp�Rom�1111::::28282828).).).).

These�wicked�men,�like�an�insane�man�hurling�fire,�arrows,�and�death,�can�show�up�These�wicked�men,�like�an�insane�man�hurling�fire,�arrows,�and�death,�can�show�up�These�wicked�men,�like�an�insane�man�hurling�fire,�arrows,�and�death,�can�show�up�These�wicked�men,�like�an�insane�man�hurling�fire,�arrows,�and�death,�can�show�up�

even�in�Jesus�Christ's�churches�(II�Pet�even�in�Jesus�Christ's�churches�(II�Pet�even�in�Jesus�Christ's�churches�(II�Pet�even�in�Jesus�Christ's�churches�(II�Pet�2222::::13131313).�Lord,�save�us�from�such�sins�and�sinners!).�Lord,�save�us�from�such�sins�and�sinners!).�Lord,�save�us�from�such�sins�and�sinners!).�Lord,�save�us�from�such�sins�and�sinners!

Are worse than careless campers who walk away from smoldering campfires.

HENRY, "See here, 1. How mischievous those are that make no scruple of deceiving their neighbours; they are as madmen that cast firebrands, arrows, and death, so much hurt may they do by their deceits. They value themselves upon it as polite cunning men, but really they are as madmen. There is not a greater madness in the world than a wilful sin. It is not only the passionate furious man, but the malicious deceitful man, that is a madman; he does in effect cast fire-brands, arrows, and death; he does more mischief than he can imagine. Fraud and falsehood burn like fire-brands, kill, even at a distance, like arrows. 2. See how frivolous the excuse is which men commonly make for the mischief they do, that they did it in a jest; with this they think to turn it off when they are reproved for it, Am not I in sport? But it will prove dangerous playing with fire and jesting with edge-tools. Not that those are to be commended who are captious, and can take no jest (those that themselves are wise must suffer fools, 2Co_11:19, 2Co_11:20), but those are certainly to be condemned who are any way abusive to their neighbours, impose upon their credulity, cheat them in their bargains with them, tell lies to them or tell lies of them, give them ill language, or sully their reputation, and then think to excuse it by saying that they did but jest. Am not I in sport? He that sins in just must repent in earnest, or his sin will be his ruin. Truth is too valuable a thing to be sold for a jest, and so is the reputation of our neighbour. By lying and slandering in jest men learn themselves, and teach others, to lie and slander in earnest; and a false report, raised in mirth, may be spread in malice; besides, if a man may tell a lie to make himself merry, why not to make himself rich, and so truth quite perishes, and men teach their tongues to tell lies, Jer_9:5. If men would consider that a lie comes from the devil, and brings to hell-fire, surely that would spoil the sport of it; it is casting arrows and death to themselves.

GILL,�"Or�the�instruments�of�death,�as�Aben�Ezra;�or�the�sharp�arrows�of�death,�as�the�Targum�

and�Syriac�version;�who�casts�firebrands�into�the�houses�and�barns�of�his�neighbours,�to�consume�

them;�or�arrows�at�their�persons�and�cattle,�to�destroy�them;�or�any�other�instruments�of�death,�

which�none�but�a�mad�man,�or�one�wickedly�mad,�would�do.�Or,�"as�one�that�makes�himself�mad"�

(e);�that�feigns�himself�mad,�and,�under�colour�of�this,�does�mischief�to�his�neighbour's�person�

and�property:�or,�"as�one�that�hides�himself"�(f);�that�casts�firebrands,�arrows,�and�other�deadly�

things,�in�a�private�way,�so�as�not�to�be�seen,�and�that�it�may�not�be�known�from�whence�they�

come:�or,�"as�one�that�wearies�himself"�(g),�so�Jarchi;�in�doing�mischief�in�such�a�way.�The�word�in�

the�Arabic�language�signifies�to�play�and�be�in�sport;�and�so�it�means�one�that�does�these�things�in�

sport,�as�it�is�a�sport�to�a�fool�to�do�mischief;�which�sense�agrees�with�what�follows.�

Pro�26:19�- So�So�So�So�isisisis�the�man��the�man��the�man��the�man�thatthatthatthat�deceiveth�his�neighbour�deceiveth�his�neighbour�deceiveth�his�neighbour�deceiveth�his�neighbour,....�By�telling�him�a�lie;�or�by�

reporting�false�things�concerning�him;�or�by�cheating�him�in�trade�and�commerce;�or�by�

taking�his�goods�privately�from�him;�and,�when�caught�in�either�of�these,

and�saith,�Am�not�I�in�sport?�do�not�be�angry,�I�designed�no�hurt;�it�is�all�in�jest,�a�mere�

joke:�but,�had�he�not�been�apprehended,�it�would�have�been�in�earnest,�as�he�was.�This�is�

only�an�excuse,�and�as�absurd�an�one�as�if�a�man�should�set�fire�to�his�neighbour's�house�

and�barns,�or�throw�arrows�at�him,�or�strike�him�with�any�instrument�of�death,�as�the�

sword,�&c.�and�then�say�he�was�only�in�jest,�or�pretend�madness.

BARNESThe teacher cuts off the plea which people make when they have hurt their neighbor by lies, that they “did not mean mischief,” that they were “only in fun.” Such jesting is like that of the madman flinging firebrands or arrows.

CLARKE Am not I in sport? - How many hearts have been made sad, and how many reputations have been slain, by this kind of sport! “I designed no harm by what I said;” “It was only in jest,” etc. Sportive as such persons may think their conduct to be, it is as ruinous as that of the mad man who shoots arrows, throws firebrands, and projects in all directions instruments of death, so that some are wounded, some burnt, and some slain.

19 is a man who deceives his neighbor

and says, "I was only joking!"

The subject of this proverb is not simply a deceiver, but one who does

so out of jest, or at least who claims he was joking afterward. The

participle משחק has the idea of “laughing, mocking”; in this context it

might convey the idea of “kidding” or “joking.” The point is that such

practical joking is immature and often dangerous. To the foolish

deceiver it might all seem like fun, like sport; but it can destroy people.

One cannot trifle with dangerous weapons, or put them in irresponsible

hands; likewise one cannot trifle with human relationships. W. G. Plaut

notes, “The only worthwhile humor is that which laughs with, not at

others” (Proverbs, 270).

CLARKE, "Am not I in sport? - How many hearts have been made sad, and how many reputations have been slain, by this kind of sport! “I designed no harm by what I said;” “It was only in jest,” etc. Sportive as such persons may think their conduct to be, it is as ruinous as that of the mad man who shoots arrows, throws firebrands, and projects in all directions instruments of death, so that some are wounded, some burnt, and some slain.

GILL, "So is the man that deceiveth his neighbour,.... By telling him a lie; or by reporting false things concerning him; or by cheating him in trade and commerce; or by taking his goods privately from him; and, when caught in either of these,

and saith, Am not I in sport? do not be angry, I designed no hurt; it is all in jest, a mere joke: but, had he not been apprehended, it would have been in earnest, as he was. This is only an excuse, and as absurd an one as if a man should set fire to his neighbour's house and barns, or throw arrows at him, or strike him with any instrument of death, as the sword, &c. and then say he was only in jest, or pretend madness.

As The ew American Commentary says: “While practical jokes can

be destructive and hurtful [especially if done maliciously with a view to humiliating someone as

opposed

to good-natured humor that the subject of the prank can himself laugh at later

ow think real hard. Can you think of a busybody? Somebody, somewhere that, in your mind, is

pretty

close to being a busybody? Well, first of all, he or she will be constantly meddling with somebody

else's business. Something else about the busybody... verse 19, "So is the man that deceiveth

his neighbour, and saith, Am not I in sport?" Verse 18 says, he is always casting firebrands, arrows,

and

death, he is guilty of gossip. A gossiper. And when he gets caught telling one of his tales, he says, "am

not I in sport?" "I was just kidding, I didn't really mean it. I really didn't mean what I

said. When I said that fellow was immoral, or this gal was a bad girl," and they catch him, he says, "I

was

just kidding, I didn't really mean it." And so he is always spreading poison. Do you know a man

or a woman like that? One who is just gossiping, gossiping, gossiping.

20 Without wood a fire goes out;

without gossip a quarrel dies down.

Disputes, fights, and bad blood end quickly, when wicked men stop spreading

innuendos, rumors, and negative information. A fire goes out as soon as there is

nothing more to burn, and conflicts end as soon as there is no more irritation sown.

Good men have two solemn duties - to never bear tales about others, and to

aggressively stop those who do it!

Talebearing is a forgotten sin. It is neither understood nor condemned today.

Talebearing is spreading injurious or malicious reports about another person. A

talebearer is one who officiously spreads reports of private matters to gratify malice

or idle curiosity (20:19). It is commonly called gossip. Bible synonyms are

backbiting, tattling, and whispering, which are condemned often (16:28; 25:23; Rom

1:29-30; II Cor 12:20; I Tim 5:13).

Talebearing is telling negative information about someone to either hurt him or

impress a hearer with the news. It does not matter that the information is true.

Slander is spreading false information about another person. Backbiting,

talebearing, tattling, and whispering are spreading true information about another

person that does harm to their reputations.

Malicious talkers, who keep resurrecting and spreading news about enemies, keep

conflict alive, when it would otherwise die. These evil persons have no love for

peace; they love to stir up trouble (15:18; 16:27-28; 26:21; 29:22). Good men cover

sins and bury them (10:12; 17:9; I Pet 4:8). They seek to make peace at all times (Jas

3:17-18).

God hates talebearing (6:12-19; Ps 15:3), which is secretly raping another's

character and reputation. Comparable to being angry with your brother without a

cause, talebearing is a violation of the sixth commandment, Thou shalt not kill (Matt

5:21-26). Talebearing causes severe pain deep in the soul and relationships of men

(16:28; 17:9; 18:8; 26:22).

Do you hate this sin? Do you guard your lips lest anything negative about another

person slips out in the heat of passion or during light chitchat? Do you love others

enough to keep from saying something about them that would be derogatory or

damaging? If you talk a lot, you likely commit this sin often. Cut your words in half.

Make a solemn choice to only say good things that are gracious and edifying about

others (Col 4:6; Eph 4:29).

Do you hate those that commit this sin? They should see and feel your righteous

indignation, when they begin to spill private matters in your presence (25:23). If you

have position and authority to do so, cast such contentious and scornful people out

(22:10). David would not allow them to be near him (Ps 101:4-5). Let all your speech

be gracious.

Disputes, fights, and bad blood end quickly, when wicked men stop spreading

innuendos, rumors, and negative information. A fire goes out as soon as there is

nothing more to burn, and conflicts end as soon as there is no more irritation sown.

Good men have two solemn duties – to never bear tales about others, and to

aggressively stop those who do it!

Thou shalt not go up and down as a talebearer among thy people: neither shalt thou stand against

the blood of thy neighbour; I am the LORD.

--Leviticus 19:16

The tongue deviseth mischiefs; like a sharp razor, working deceitfully.

--Psalm 52:2

A talebearer revealeth secrets: but he that is of a faithful spirit concealeth the matter.

--Proverbs 11:13

A froward man soweth strife: and a whisperer separateth chief friends.

--Proverbs 16:28

He that goeth about as a talebearer revealeth secrets: therefore meddle not with him that

flattereth with his lips.

--Proverbs 20:19

Inspirational Quotes from Famous Persons

Blessed are the hard of hearing for they shall miss much idle gossip

--Unknown

Gossip is as harmful and lasting as physical wounds."Telling lies about someone is as harmful as hitting him with an axe, or wounding

him with a sword, or shooting him with a sharp arrow." Proverbs 25:18, TLB

Gossip wastes valuable time."Yet we hear that some of you are living in laziness, refusing to work, and wasting

your time in gossiping. In the name of the Lord Jesus Christ we appeal to such

people—we command them—to quiet down, get to work, and earn their own

living." II Thessalonians 3:11-12, TLB

Gossip can ruin friendships."An evil man sows strife; gossip separates the best of friends." Proverbs 16:28, TLB

Gossip is based on rumours."A gossip goes around spreading rumours, while a trustworthy man tries to quiet

them." Proverbs 11:13, TLB5

1: light informal conversation for social occasions [syn: chitchat, small talk, gab,

gabfest, tittle-tattle, chin-wag, chin-wagging, causerie]

2: a report (often malicious) about the behaviour of other people; "the divorce

caused much gossip" [syn: comment, scuttlebutt]

3: a person given to gossiping and divulging personal information about others [syn:

gossiper, gossipmonger, rumourmonger, newsmonger]

v 1: wag one's tongue; speak about others and reveal secrets or intimacies; "She

won't dish the dirt" [syn: dish the dirt]

2: talk socially without exchanging too much information; "the men were sitting in

the cafe and shooting the breeze" [syn: chew the fat, shoot the breeze, chat,

confabulate, confab, chitchat, chatter, chaffer, natter, jaw, claver, visit]

HENRYPro 26:20-22 -Contention is as a fire; it heats the spirit, burns up all that is good, and puts families

and societies into a flame. Now here we are told how that fire is commonly kindled and kept burning, that we may avoid the occasions of strife and so prevent the mischievous consequences of it. If then we would keep the peace, 1. We must not give ear to talebearers, for they feed the fire of contention with fuel; nay, they spread it with combustible matter; the tales they carry are fireballs. Those who by insinuating base characters, revealing secrets, and misrepresenting words and actions, do what they can to make relations, friends, and neighbours, jealous one of another, to alienate them one from another, and sow discord among them, are to be banished out of families and all societies, and then strife will as surely cease as the fire will go out when it has no fuel; the contenders will better understand one another and come to a better temper; old stories will soon be forgotten when there are no new ones told to keep up the remembrance of them, and both sides will see how they have been imposed upon by a common enemy. Whisperers and backbiters are incendiaries not to be suffered. To illustrate this, he repeats (Pro_26:22) what he had said before (Pro_18:8), that the words of a tale-bearer are as wounds, deep and dangerous wounds, wounds in the vitals. They wound the reputation of him who is belied, and perhaps the wound proves incurable, and even the plaster of a recantation (which yet can seldom be obtained) may not prove wide enough for it. They wound the love and charity which he to whom they are spoken ought to have for his neighbour and give a fatal stab to friendship and Christian fellowship. We must therefore not only not be tale-bearers ourselves at any time, nor ever do any ill offices, but we should not give the least countenance to those that are. 2. We must not associate with peevish passionate people, that are exceptions, and apt to put the worst constructions upon everything, that pick quarrels upon the least occasion, and are quick, and high, and hot, in resenting affronts. These are contentious men, that kindle strife, Pro_26:21. The less we have to do with such the better, for it will be very difficult to avoid quarrelling with those that are quarrelsome.

GILLwhere there is a large quantity of wood or fuel, the fire is kept up; but where there is little, scarce any or none at all, it goes out of course;

So where there is no talebearer, the strife ceaseth; or is silent (i): men cease to quarrel one with another; they hold their peace and are silent, when there are none to bring tales from one to another, or any whisperer or backbiter to suggest evil things of each other; or when such are discouraged on both sides, and their tales are not listened to; or when they are detected and thrust out of doors, as they deserve, then strife subsides, and peace ensues. Contention is like a fire, the flame of which is blown up by talebearers and whisperers, who are as incendiaries, and as such are to be treated.

CLARKE 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.

Talebearing is a forgotten sin. It is neither understood nor condemned today.

Talebearing is spreading injurious or malicious reports about another person. A

talebearer is one who officiously spreads reports of private matters to gratify malice

or idle curiosity (20:19). It is commonly called gossip. Bible synonyms are

backbiting, tattling, and whispering, which are condemned often (16:28; 25:23; Rom

1:29-30; II Cor 12:20; I Tim 5:13).

Talebearing is telling negative information about someone to either hurt him or

impress a hearer with the news. It does not matter that the information is true.

Slander is spreading false information about another person. Backbiting,

talebearing, tattling, and whispering are spreading true information about another

person that does harm to their reputations.

Malicious talkers, who keep resurrecting and spreading news about enemies, keep

conflict alive, when it would otherwise die. These evil persons have no love for

peace; they love to stir up trouble (15:18; 16:27-28; 26:21; 29:22). Good men cover

sins and bury them (10:12; 17:9; I Pet 4:8). They seek to make peace at all times (Jas

3:17-18).

God hates talebearing (6:12-19; Ps 15:3), which is secretly raping another’s

character and reputation. Comparable to being angry with your brother without a

cause, talebearing is a violation of the sixth commandment, Thou shalt not kill (Matt

5:21-26). Talebearing causes severe pain deep in the soul and relationships of men

(16:28; 17:9; 18:8; 26:22).

Do you hate this sin? Do you guard your lips lest anything negative about another

person slips out in the heat of passion or during light chitchat? Do you love others

enough to keep from saying something about them that would be derogatory or

damaging? If you talk a lot, you likely commit this sin often. Cut your words in half.

Make a solemn choice to only say good things that are gracious and edifying about

others (Col 4:6; Eph 4:29).

Do you hate those that commit this sin? They should see and feel your righteous

indignation, when they begin to spill private matters in your presence (25:23). If you

have position and authority to do so, cast such contentious and scornful people out

(22:10). David would not allow them to be near him (Ps 101:4-5). Let all your speech

be gracious.

Gossip (that is, the one who goes around whispering and slandering) fuels

contention just as wood fuels a fire. The point of the proverb is to prevent

contention – if one takes away the cause, contention will cease (e.g., 18:8).

42tn Heb “becomes silent.”

43sn Heb “a man of contentions”; CV, RSV, LT “a quarrelsome person.” The

expression focuses on the person who is contentious by nature. His quarreling is like

piling fuel on a fire that would otherwise go out. This kind of person not only starts

strife, but keeps it going.

44tn The Pilpel infinitive construct לחרחר (lÿkharkhar) from חרר (kharar, “to be hot;

to be scorched; to burn”) means “to kindle; to cause to flare up.”

21 As charcoal to embers and as wood to fire,

so is a quarrelsome man for kindling strife.

Trouble follows some people. They are always having conflicts, debates, fights,

grudges, and strife with others. Of course, they blame others. But this proverb

declares it to be their fault. Disagreements and quarrels would either not occur or

would end quickly, but these contentious troublemakers stir up fights with most

everybody (15:18; 29:22; 30:33).

The man or woman that always has difficulties with others wants to blame them.

But it is impossible for strife to consistently follow good people, while the rest of the

world lives in peace with one another. They must be at fault, because no one can get

along with them for very long. Once you identify such persons, they are always the

ones at fault.

Consider some lives. They are divorced or have troubled marriages, because they

cannot relate to a spouse. Their children despise them, because they were harsh as

parents. They have a terrible work history, because they could not get along on the

job. They bounce from church to church, because they quickly wear out their

welcome. They have few devoted friends, because they argue and fight. o one

wants to be around these people.

But at the same time, there are others who get along with everyone, all the time!

What makes the difference? It is the difference between a gracious peacemaker and

a contentious scorner. The one is approved by God and men; the other is resented

by both.

There are two similes in the proverb, as shown by the use of "as." Coals added to

burning coals cause a fire to increase. Wood added to a fire makes it hotter and

larger. In the same way, men with proud and fighting spirits cause strife and

increase fighting wherever they go (13:10). They start arguments, conflicts, and

quarrels with most everyone.

Reader! Examine yourself! Are you esteemed and loved by all as a gracious

peacemaker? Or are you avoided and marked as a belligerent and critical person

that causes problems most places you go? Are you expert at praising others,

cooperating, forgiving offences, overlooking faults, and being submissive? Or is

your reputation one of dogmatic arguing, resentful attitudes, vengeful conflicts, and

an overall lack of mercy? Examine yourself!

God has called His children to be peacemakers. You are to use all your spiritual

power to live peaceably with all men (Matt 5:9; Rom 12:18; Eph 4:3; I Thess 5:13;

Jas 3:17-18). The fruit of the spirit is love, joy, and peace (Gal 5:22). Godly and wise

men will hate a contentious spirit in themselves or anyone else. They will recognize

this terrible evil for what it is and avoid such men with all their might. They will

promote peace at all times.

K&DBlack coal is suited to glowing coal, to nourish it; and wood to the fire, to

sustain it; and a contentious man is suited for and serves this purpose, to

kindle up strife. חרר signifies�to�be�hot,�and�the�signifies�to�be�hot,�and�the�signifies�to�be�hot,�and�the�signifies�to�be�hot,�and�the�PilpelPilpelPilpelPilpel ��to�heat,�,�to�heat,�,�to�heat,�,�to�heat,�i.e.i.e.i.e.i.e.,�to�make�hot�or�,�to�make�hot�or�,�to�make�hot�or�,�to�make�hot�or,חרחר

hotter.�The�three�hotter.�The�three�hotter.�The�three�hotter.�The�three�----�coal,�wood,�and�the�contentious�man��coal,�wood,�and�the�contentious�man��coal,�wood,�and�the�contentious�man��coal,�wood,�and�the�contentious�man�----�are�alike,�in�that�they�are�a�means�to��are�alike,�in�that�they�are�a�means�to��are�alike,�in�that�they�are�a�means�to��are�alike,�in�that�they�are�a�means�to�

an�end.an�end.an�end.an�end.

GILLGILLGILLGILL As brands, wood half burnt, or dead coals put to live and burning ones, soon take fire and become like them, and fit and proper fuel for them, and add to their heat:

so is a contentious man to kindle strife; or "a man of contentions" (k); who is given to it, is full of it; it is agreeable to his natural temper and disposition; he is in his element when at it; such a man is as fuel to the fire, as a dead coal to a living one, which increases the heat of it; so does he, he kindles and spreads the flame of contention and strife.

These expressions are the same with those in Pro_18:8; and are here repeated, as being found along with others by the men of Hezekiah, Pro_25:1; as some others likewise are; and also because of the importance of them; and to impress the minds of men with a sense of the evil of such a practice, that they may shun it, and avoid those that are given to it.

K&D, "21 Black coal to burning coal, and wood to fire; And a contentious man to stir up strife.

The Venet. translates חםa by καρβών, and חלתh by iνθραξ; the former (from חםa, Arab.

faluma, to be deep black) is coal in itself; the latter (from חלh, jaham, to set on fire, and intrans. to burn), coal in a glowing state (e.g., Pro_25:22; Eze_1:13). Black coal is suited to glowing coal, to nourish it; and wood to the fire, to sustain it; and a contentious man

is suited for and serves this purpose, to kindle up strife. חרר signifies to be hot, and the

Pilpel to heat, i.e., to make hot or hotter. The three - coal, wood, and the ,חרחרcontentious man - are alike, in that they are a means to an end.

22 The words of a gossip are like choice morsels;

they go down to a man's inmost parts.

Parents and teachers used to punish tattlers. God still does! Tattling is now a

forgotten sin. But God remembers it! Tattling is talebearing, the spreading of

injurious or malicious reports about another person. They cause deep wounds in the

souls of men, which makes those spreading them guilty of a form of murder, because

the sin is based in hatred.

This proverb's wisdom was important enough to have a twin (18:8). Repeating the

rule today will be valuable, for backbiting, gossiping, slandering, talebearing, or

whispering are not condemned anymore. For reporters today, talebearing is falsely

called journalistic liberty, or even duty. For fools, it is "letting you know the truth

about so-and-so."

God does not care if what you tell about another person is true or not - both are

sins. If you tell something false about another person, you have slandered them. If

you tell something true, you are a backbiter, talebearer, and whisperer. God hates

all three. Talebearing is telling secret facts about another person to defame or hurt

them (20:19).

Of course, you have not heard or read anything against talebearing in a long time.

This generation is addicted to it, because there is little restraint on wickedness or

wicked men. Tabloids, newspapers, news programs, and news websites all race to

discover whatever secrets they can find about anyone and spread them as far as

possible. It is a journalistic objective to make money from the salacious lusts of a

hateful and wicked generation.

Every man has secrets - private matters - such as sins, failures, losses, a firing, a

criminal record, a bankruptcy, salary, divorce, a disease, or even a birthmark. They

are his secrets, and they are no one else's business. To tell even one person that does

not absolutely need to know for God-given reasons is talebearing. It is violent raping

of another's reputation.

Telling secrets about another deeply wounds their heart and soul, which is shown by

the metonym "belly" (20:27). There are truly two wounded - the one having his

reputation marred by the report and the listener having his opinions unjustly

altered (16:28; 26:20). God will severely punish these verbal murderers (26:20-26;

Ps 55:21-23). Since the saints of God do not include such men (Ps 15:3), you know

they are going to hell (Rev 21:8,27).

Reader, you have two duties. First, you must avoid and reject any talebearing

yourself. How? Regard the reputations of others with Christian charity, and protect

them with holy zeal. Second, you must reject talebearers from your friendship or

church, for they are poison to the souls of men and destructive to the unity of a

church (25:23; Ps 101:4-5).

23 Like a coating of glaze [a] over earthenware

are fervent lips with an evil heart.

Talk about sweeping dirt under the rug. This sweet talking con can make evil look

acceptable and even beautiful to the eye. Just as one can take a dull piece of pottery

and make it attractive with glaze, so this con can take the ugliness of slander and

gossip and cover it over with their fervent eloquence of tongue to make it look like

something good and wonderful. You know it is wrong to spread tales about others,

but these evil hearted people can make it seem like a gift to be shared. They are so

clever in doing evil that they make you feel good about it. They call evil good and

you believe it because they are so eloquent and fervant in their defense of it. They

are like lawyers who know their client is a scumbag, but they are able to convince

the jury that he is an unappreciated saint. With words they whitewash the worst of

wicked worldlings and win for them the freedom to go and sin some more.

BAR ES, "Burning lips - i. e., “Lips glowing with, affection, uttering warm words of love,” joined with a malignant heart, are like a piece of broken earthenware from the furnace, which glitters with the silver drops at stick to it, but is itself worthless.

CLARKE, "Burning lips and a wicked heart - Splendid, shining, smooth lips; that is, 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.

GILL, "Burning lips, and a wicked heart,.... Either burning with wrath and malice; breathing out threatenings and slaughter; pursuing men with reproaches and slanders, arising from a wicked heart: or rather, burning with profession of love to God, and affection to good men; with great pretensions of kindness, and promises of good things, when their hearts are wicked, and they design noticing less; say one thing with their lips, with the greatest show of affection and sincerity, and mean another in their hearts. These

are like a potsherd covered with silver dross: which at a distance, or to less discerning persons, looks like silver, and is taken for it; when the covering is only dross, and what is within is only a potsherd, Or a piece of an earthen vessel, good for nothing: such are the specious professions and deceitful words, which flow from a wicked heart.

HE RY, "This may be meant either, 1. Of a wicked heart showing itself in burning lips, furious, passionate, outrageous words, burning in malice, and persecuting those to whom, or of whom, they are spoken; ill words and ill-will agree as well together 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.

24 A malicious man disguises himself with his

lips, but in his heart he harbors deceit.

Evil men may be very clever in impersonating a good man. Their primary method of

deceiving people into thinking they are good men is by means of their sweet talk.

They have the gift of gab and can sweet talk people into thinking they are something

they are not. Their friendly and complimentary language are a cover up of the evil

in their hearts. It is all an act, and they are deceiving people through the power of

words. People who are cons are effective in deceiving people into trusting them by

means of their skill in the use of language. They make you feel good about yourself,

and you feel like you have a friend in knowing them. They make you feel that they

have your best interest in mind as they lure you into investing in their schemes.

They are masters of disguise, but now with makeup and clothing, but with a clever

tongue that hides all of their flaws, and makes you see only what is attractive.

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.)

GILL, "He that hateth dissembleth with his lips,.... He that bears a grudge in his mind, and retains hatred in his heart against any person, hides it all he can, till he has an opportunity of showing it as he would; he pretends a great deal of friendship with his lips, that his hatred might not be known; he would be thought to be a friend, when he is really an enemy; he does not choose as yet to make himself known what he is. Some render it to a sense the reverse, "the enemy", or "he that hateth, is known by his lips" (l); so the Targum, Vulgate Latin, and Syriac versions: if you carefully watch him, mark his words, and observe what he says, you will find out the hatred that lies in his heart; he cannot forbear saying something, at one time or another, which betrays the malignity of his mind;

and layeth up deceit within him; or, "though (m) he layeth up", &c. hides it as much as he can, yet it will show itself in some way or another.

GILL 24-26, "There is cause to complain, not only of the want of sincerity in men's profession of friendship, and that they do not love so well as they pretend nor will serve their friends so much as they promise, but, which is much worse, of wicked designs in the profession of friendship, and the making of it subservient to the most malicious intentions. This is here spoken of as a common thing (Pro_26:24): He that hates his neighbour, and is contriving to do him a mischief, yet dissembles with his lips, professes to have a respect for him and to be ready to serve him, talks kindly with him, as Cain with Abel, asks, Art thou in health, my brother? as Joab to Amasa, that his malice may not be suspected and guarded against, and so he may have the fairer opportunity to execute the purposes of it, this man lays up deceit within him, that is, he keeps in his mind the mischief he intends to do his neighbour till he catches him at an advantage. This is malice which has no less of the subtlety than it has of the venom of the old serpent in it. Now, as to this matter, we are here cautioned, 1. Not to be so foolish as to suffer ourselves to be imposed upon by the pretensions of friendship. Remember to distrust when a man speaks fair; be not too forward to believe him unless you know him well, for it is possible there may be seven abominations in his heart, a great many projects of mischief against you, which he is labouring so industriously to conceal with his fair speech. Satan is an enemy that hates us, and yet in his temptations speaks fair, as he did to Eve, but it is madness to give credit to him, for there are seven abominations in his heart; seven other spirits does one unclean spirit bring more wicked than himself.2. Not to be so wicked as to impose upon any with a profession of friendship; for, though the fraud may be carried on plausibly awhile, it will be brought to light, Pro_26:26. He whose hatred is covered by deceit will one time or other be discovered, and his wickedness shown, to his shame and confusion, before the whole congregation; and nothing will do more to make a man odious to all companies. Love (says one) is the best armour, but the worst cloak, and will serve dissemblers as the disguise which Ahab put on and perished in.

K&D, "Pro_26:24 and Pro_26:25 form a tetrastich.

24 With his lips the hater dissembleth, And in his heart he museth deceit.25 If he maketh his voice agreeable, believe him not, For seven abominations are in his heart.

All the old translators (also the Venet. and Luther) give to כרhי the meaning, to become known; but the Niph. as well as the Hithpa. (vid., at Pro_20:11; Gen_47:17) unites with this meaning also the meaning to make oneself known: to make oneself unknown,

unrecognisable = (Arab.) tanakkr, e.g., by means of clothing, or by a changed expression

of countenance.

(Note: Vid., de Goeje's Fragmenta Hist. Arab. ii. (1871), p. 94. The verb נכר, primarily to fix one's attention, sharply to contemplate anything, whence is derived the meanings of knowing and of not knowing, disowning. The account of the origin of these contrasted meanings, in Gesenius-Dietrich's Lexicon, is essentially correct;

but the Arab. nakar there referred to means, not sharpness of mind, from nakar = ירnה, but from the negative signification prevailing in the Arab. alone, a property by which one makes himself worthy of being disowned: craftiness, cunning, and then

also in bonam partem: sagacity.)

The contrast demands here this latter signification: labiis suis alium se simulat osor,

intus in pectore autem reconditum habet dolum (Fleischer). This rendering of ישית�מרמה

is more correct than Hitzig's (“in his breast) he prepares treachery;” for שית�מרמה is to be

rendered after שית�עצות, Psa_13:3 (vid., Hupfeld's and also our comm. on this passage),

not after Jer_9:7; for one says שית�מוקשים, to place snares, שית�ארב, to lay an ambush, and the like, but not to place or to lay deceit. If such a dissembler makes his voice agreeable

(Piel of חנן only here, for the form Psa_9:14 is, as it is punctuated, Kal), trust not thyself

to him (האמין, with ב: to put firm trust in anything, vid., Genesis, p. 312)

(Note: The fundamental idea of firmness in האמין is always in the subject, not the

object. The Arabic interpreters remark that âman with ב expresses recognition, and

with ל submission (vid., Lane's Lexicon under âman); but in Hebr. האמין with ב

fiducia fidei, with ל assensus fidei; the relation is thus not altogether the same.)

for seven abominations, i.e., a whole host of abominable thoughts and designs, are in his heart; he is, if one may express it, after Mat_12:45, possessed inwardly of seven devils. The lxx makes a history of 24a: an enemy who, under complaints, makes all possible

allowances, but in his heart τεκταίνεται�δόλους. The history is only too true, but it has no place in the text.

25 Though his speech is charming, do not believe

him, for seven abominations fill his heart.

We are all suckers for a charming talker, for who of us has not purchased

something we later regret doing because of the smooth talking sales person. We are

mesmerized by words, and are led into foolish choices based on the pleasant sounds

coming from the mouth of the deceiver. We have a hard time being a skeptic in the

presence of eloquence, but we are warned here not to fall for the charming speaker.

It is all mere sound, but in his heart is nothing but evil, for it is full to the brim of

abominations. Seven represents completeness, and so his heart is as full of

wickedness as it can possibly hold. In out slang we would say he is full of balony, or

even more crass, full of crap. While he is sweet talking you into an overpriced

thigamajig he is thinking this sucker is going to help me get that new television I

want. If you are the type of person who is easily swayed by sweet talk, it is in your

best interest to not let salesmen into your home, and to stay away from product

demonstrations. You cannot avoid con people entirely and do business of any kind,

but you can at least be skeptical of anyone who makes a deal sound too good to be

true. Just assume that anyone who can persuade you that they have the perfect deal

is lying to you, and back away for further study of the deal.

BAR ES, "Seven abominations - Compare Pro_26:16 note. Here “seven” retains, perhaps, its significance as the symbol of completeness. Evil has, as it were, gone through all its work, and holds its accursed Sabbath in the heart in which all things are “very evil.”

CLARKE, "When he speaketh fair - For there are such hypocrites and false friends in the world.

Believe him not - Let all his professions go for nothing.

For there are seven abominations in his heart - That is, he is full of abominations.

GILL, "When he speaketh fair, believe him not,.... Gives good words, flatters with his lips, pretends great kindness and favour, expresses himself in a very gracious and amiable manner, in order to gain attention and respect; or when he delivers himself in a submissive and suppliant way, with great humility and deference; or in a mournful and pitiful strain, as if he had the most tender affection and concern; be not too credulous; do not suffer yourselves to be imposed upon by him; be upon your guard, distrust him, suspect a snake in the grass;

for there are seven abominations in his heart; a multitude of wicked purposes, schemes, and designs, which he has formed there against you, and which he only waits a proper time to put in execution; things abominable to God and men. Aben Ezra thinks reference is had to the seven abominations in Pro_6:16.

26 His malice may be concealed by deception,

but his wickedness will be exposed in the

assembly.

Wicked men get into most churches. It is a terrible evil, but it happens. Though

filled with arrogance, hatred, and selfishness, they creep into churches with false

professions of religion. Even the world knows this fact, for many reject Christianity

for its hypocrisy. But though they cover their hatred by lies, their evil souls will be

revealed to the church.

This proverb has a rare context to help its interpretation. Solomon has been

describing the dangerous evil of talebearers (26:20-23). These wicked persons love to

spread harmful facts, rumors, tales, and insinuations about others. They damage

others deeply, and they cause contention and strife among the members of a church.

They do not know the way of peace themselves, and they keep a church from finding

full peace and rest.

They play the hypocrite with their mouths by claiming to be Christians, while their

hearts plan games of pretence and revenge (26:24). Wise men do not believe their

fair words, for they know many abominations are in their hearts (26:25). Wisdom is

the power of right judgment, the ability to discern and know things that deceive

most other people.

What identifies these wicked imposters that creep into churches? They speak

derogatorily about others and spread either harmful facts or slanderous innuendos

(26:20-25). All you have to do is listen to their speech about others, and you can

discover these wicked men. They cannot keep from criticizing others and sowing

discord by spreading negative information. They are backbiters, slanderers,

talebearers, and whisperers.

The Bible is very plain that hatred toward others proves a man to be a child of the

devil, not of God (I John 2:9,11; 3:10,15; 4:8,20). When you detect the critical,

hateful, and snide spirit of some toward others, you have likely found a child of the

devil.

But though they lie and pretend to be loving Christians, God promised to expose

them in His churches to save His true saints from their evil influence and painful

effects. David begged God to save his kingdom from strange children - hypocrites

that he knew were using vain speech and false handshakes to pretend they were

religious (Ps 144:7-11). The benefits are great that accrue to a church getting rid of

such men (Ps 144:12-15)!

Paul told the Corinthian church that God would send heresies into His churches to

discover these lying frauds and confirm the identity of His true children (I Cor

11:19). So while heresies are a painful matter to deal with in a church, they are often

used to expose the lying hypocrites that cause dissension and strife. The end result is

well worth the pain.

What can you do to help your church? ever speak negatively about anyone! If you

cannot say something kind or commending, say nothing at all. Make it your goal to

promote the reputations of all men, even your personal enemies. This is true

Christianity.

What can you do to help your church? When you hear anyone else criticizing,

backbiting, gossiping, or slandering others, crush them with an angry face or

warning rebuke (25:23; Ps 101:5; I Thess 5:14). This duty includes a wife toward a

profane and wicked husband, as long as she is respectful. God hates these sinners,

and so should you (6:16-19).

The Hebrew verb means “to uncover,” here in the sense of “to reveal; to make

known; to expose.” The verse is promising that the evil the person has done will be

exposed publicly. The common belief that righteousness will ultimately triumph

informs this saying.

Proverbs which begin with the fut. are rarely to be found, it is true; yet, as we have seen, Pro_12:26, they are sometimes to be met with in the collection. This is one of the

few that are of such a character; for that the lxx and others translate ��κρύπτων, which

gives for רעתו a�more�appropriate�reference,�does�not�require�us�to�agree�with�Hitzig�in�reading�

הnסה (Pro_12:16,�Pro_12:23)�-�the�two�clauses�rendered�fut.�stand�in�the�same�syntactical�

relation,�as�e.g.,�Job_20:24.�Still�less�can�the�rendering�ofבמשאון� by συνίστησι�δόλον, by the lxx,

induce us to read with Hitzig חרש�און,�especially�since�it�is�doubtful�whether�the�Heb.�words�

which�floated�before�those�translators�(the�lxx)�have�been�fallen�upon.מ�און� (beginning�and�

ending�with�a�formative�syllable)�is�certainly�a�word�of�rare�formation,�to�be�compared�only�to�

מ�א��Jdg_3:23;�but�since�the�nearest-lying�formation,מס�רון signifies�usury�(fromנשא�,�to�credit)�

(according�to�which�Symmachus,�δι��λήµµατα, to desire gain), it is obvious that the language preferred this double formation for the meaning deceiving, illusion, or, exactly: fraud. It

may also be possible to refer it, like מ�ואות (vid.,�under�Psa_23:1-6 :18),�to� שאה=� שוא ,�to�be�

confused,�waste,�as�this�is�done�by�Parchon,�Kimchi�(Venet.��ν��ρηµί�), Ralbag, and others;

קהל��in�this�sense�of�deepest�concealment,�certainly�says�not�a�little�as�the�contrast�of,משאון [an�

assembly],�butישימום� [a�desert]�stood�ready�for�the�poet�to�be�used�in�this�sense;�he�might�also�

have�expressed�himself�as�Job_30:3;�Job_38:27.�The�selection�of�this�rare�word�is�better�explained�

if�it�denotes�the�superlative�of�deceit�-�a�course�of�conduct�maliciously�directed�toward�the�

deception�of�a�neighbour.�That�is�also�the�impression�which�the�word�has�made�on�Jerome�

(fraudulenter),�the�Targ.�(מורסתא/,�in�grinding),�Luther�(to�do�injury),�and�according�to�which�it�

has�already�been�explained,�e.g.,�by�C.�B.�Michaelis�and�Oetinger�(“with�dissembled,�deceitful�

nature”).�The�punctuation�ofתכסה�,�Codd.�and�editions�present�in�three�different�forms.�Buxtorf�

in�his�Concordance�(also�Fürst),�and�the�Basel�Biblia�Rabbinica,�have�the�formכ�ה��;�but�this�is�a�

mistake.�Eitherסה�n� (Niph.)ה��n� (Hithpa.,�with�the�same�assimilation�of�the�preformativeת� as�

inס�/nה,�Lev_13:55;ר�anנ,�Deu_21:8)�is�to�be�read;�Kimchi,�in�his�Wörterbuch,�givesה��n�,�which�

is�certainly�better�supported.�A�surer�contrast�ofבמשאון� andבקהל� remains�in�our�interpretation;�

only�we�translate�not�as�Ewald:�“hatred�seeks�to�conceal�itself�by�hypocrisy,”�but:�in�deceitful�

work.�Also�we�referרעתו�,�not�toבמשאון�,�but�toשנאה�,�for�hatred�is�thought�of�in�connection�with�its�

personal�representative.�We�see�from�26b�that�hatred�is�meant�which�not�only�broods�over�evil,�

but�also�carries�it�into�execution.�Such�hatred�may�conceal�itself�in�cunningly-contrived�

deception,�yet�the�wickedness�of�the�hater�in�the�end�comes�out�from�behind�the�mask�with�the�

light�of�publicity.

GILLHe that bears a grudge in his mind, and retains hatred in his heart against any person, hides it all he can, till he has an opportunity of showing it as he would; he pretends a great deal of friendship with his lips, that his hatred might not be known; he would be thought to be a friend, when he is really an enemy; he does not choose as yet to make himself known what he is. Some render it to a sense the reverse, "the enemy", or "he that hateth, is known by his lips" (l); so the Targum, Vulgate Latin, and Syriac versions: if you carefully watch him, mark his words, and observe what he says, you will find out the hatred that lies in his heart; he cannot forbear saying something, at one time or another, which betrays the malignity of his mind;

and layeth up deceit within him; or, "though (m) he layeth up", &c. hides it as much as he can, yet it will show itself in some way or another.

. Gives good words, flatters with his lips, pretends great kindness and favour, expresses himself in a very gracious and amiable manner, in order to gain attention and respect; or when he delivers himself in a submissive and suppliant way, with great humility and deference; or in a mournful and pitiful strain, as if he had the most tender affection and concern; be not too credulous; do not suffer yourselves to be imposed upon by him; be upon your guard, distrust him, suspect a snake in the grass;

for there are seven abominations in his heart; a multitude of wicked purposes, schemes, and designs, which he has formed there against you, and which he only waits a proper time to put in execution; things abominable to God and men. Aben Ezra thinks reference is had to the seven abominations in Pro_6:16.

Pro 26:26 -Whose hatred is covered by deceit,.... The hatred of whose heart is covered by deceitful words, and strong expressions of love and esteem; so that those to whom they are made are deceived by them. Or, whose "hatred is covered in a waste or desert place" (n); it being not seen; as what is done in desert places is not obvious to view, being little frequented; which agrees with what follows, and keeps up the antithesis between the two clauses: Schultens renders it, with a tumultuous noise, with loud and public acclamations; see Zec_4:7;

his wickedness shall be showed before the whole congregation; in an open court of judicature, where he shall be brought, arraigned, and tried for his wickedness; which, though covertly done, shall be exposed and proved upon him: or before the church of God, where he shall be convicted by the word, and be obliged to acknowledge his sin; and, in a member, be reproved before all, and rejected: or however, at the great day of judgment, before angels and men, when all will be convened together; and where every secret work will be brought, and will be brought to light, and receive its just reward.

BARNES Better, “Hatred is covered by deceit, but in the midst of the congregation his wickedness will be made manifest,” i. e., then, in the time of need, the feigned friendship will pass into open enmity.

CLARKE When he speaketh fair - For there are such hypocrites and false friends in the world.

Believe him not - Let all his professions go for nothing.For there are seven abominations in his heart - That is, he is full of abominations.

27 If a man digs a pit, he will fall into it;

if a man rolls a stone, it will roll back on him.

Poetic justice is when a man who devises an evil scheme to hurt others ends up being

hurt himself by his own scheme. This is a common theme in comedy, and it is funny

to see the evil schemer fall into his own pit and be crushed by his own stone. This is

another way of saying that the universe is anti-evil and will not tolerate the success

of evil in the long run. God will eventually have vengeance on those who plot evil,

and they will be rewarded with the pain they intend to inflict on others. This same

truth is expressed in Psa. 7:14-16. "Vengeance is mine; I will repay, saith the Lord"

(Rom 12:19)." The Bible abounds with examples of this proverb. Abimelech died by

a stone, after slaying 70 men on a stone (Judges 9:18,53); Moab was cursed by the

very man they hired to curse Israel ( um 24:17); Haman died on the gallows he had

built for Mordecai (Esth 7:10); Ahab's blood was licked by dogs in the very place

they licked aboth's (I Kgs 21:19); Israel burned their children at Tophet, so God

filled the same place with their bodies (Jer 7:31-32); the conspirators against Daniel

were destroyed horribly by the very lions they planned for him (Dan 6:24); and the

Jews crucified Jesus to save their nation, but it brought utter destruction by Rome

(John 11:50). In the history of warfare the evil agressor always ends up being

destroyed by warfare. Those who live by the sword die by the sword. Hitler dug

many a pit as a trap for others, but in the end he was at the bottom, and so it has

been for the tyrants of history.

BAR ES, "Rolleth a stone - The illustration refers, probably, to the use made of stones in the rough warfare of an earlier age. Compare Jdg_9:53; 2Sa_11:21. The man is supposed to be rolling the stone up to the heights.

CLARKE, "Whoso diggeth a pit - See note on Psa_7:15. There is a Latin proverb like this: Malum consilium consultori pessimum, “A bad counsel, but worst to the giver.” Harm watch; harm catch.

GILL, "Whoso diggeth a pit shall fall therein,.... That devises mischief against others, it shall come upon himself. The allusion is to the digging of pits for catching wild beasts, which are slightly covered with earth; and which sometimes the pursuers, through inadvertency, fall into themselves; the passage seems to be taken from Psa_7:15;

and he that rolleth a stone, it will return upon him; that rolls a stone up hill, if he does not take care, it will return back, and fall with great force upon himself; so the mischief which a wicked man labours hard at, as men do in digging a pit, or rolling a stone, in time rolls back upon themselves; the measure they mete out to others is measured to them. Jarchi makes mention of an "hagadah", or exposition, which illustrates this passage, by the case of Abimelech; who slew threescore and ten persons on one stone, and was himself killed with a piece of a millstone cast upon him, Jdg_9:18; this may put in mind of the fable of Sisyphus (o), feigned in hell to roll a great stone to the top of a mountain, which presently falling down on his head, made his labour fruitless.

HE RY, "See here, 1. What pains men take to do mischief to others. As they put a force upon themselves by concealing their design with a profession of friendship, so they put themselves to a great deal of labour to bring it about; it is digging a pit, it is rolling a stone, hard work, and yet men will not stick at it to gratify their passion and revenge. 2. What preparation they hereby make of mischief to themselves. Their violent dealing will return upon their own heads; they shall themselves fall into the pit they digged, and the stone they rolled will return upon them, Psa_7:15, Psa_7:16; Psa_9:15, Psa_9:16. The righteous God will take the wise, not only in their own craftiness, but in their own cruelty. It is the plotter's doom. Haman is hanged on a gallows of his own preparing.

- nec lex est justior ullaQuam necis artifices arte perire sua -

Nor is there any law more just than thatthe contrivers of destruction should perishby their own arts.

K&D, "The thought that destruction prepared for others recoils upon its contriver, has found its expression everywhere among men in divers forms of proverbial sayings; in the form which it here receives, 27a has its oldest original in Psa_7:16, whence it is

repeated here and in Ecc_10:8, and Sir. 27:26. Regarding רהn, vid., at Pro_16:27. �/ here has the sense of in eam ipsam; expressed in French, the proverb is: celui qui creuse la fosse, y tombera; in Italian: chi cava la fossa, caderà in essa. The second line of this proverb accords with Psa_7:17 (vid., Hupfeld and Riehm on this passage). It is natural

to think of the rolling as a rolling upwards; cf. Sir. 27:25, ��βάλλων�λίθον�ε�ς��ψος��π��

κεφαλ¡ν�α¢το£�βάλλει, i.e., throws it on his own head. וגלל�אבן is to be syntactically judged of like Pro_18:13.

28 A lying tongue hates those it hurts,

and a flattering mouth works ruin.

This is a dangerous proverb, for it touches us all at some point and reveals that we

are all fools at some point. One Jewish author by the name of Resh Lakish made an

interesting point when he said, "A man sins only when the spirit of folly enters into

him" In other words, all sin is folly, and all sin is the action of a fool, and so there is

no excape for any of us. Who can claim they have never lied by saying they feel fine

when they really feel lousy? Who has not lied by telling someone they look fine,

when in reality you would like to make a doctors appointment for them? Who has

not flattered someone by saying they look too young to have kids that age, and who

has not said I loved this new dish you have served, when in realty you wished there

was a dog under the table to take it off your plate? Who of us has not complimented

someone by telling them they did a great job, when you really feel like the three

stooges could not have screwed it up worse? The point is, we all lie and flatter to

some degree, and we do it to be kind rather than cruel by telling the cold hard facts.

But this socially accepted behavior does not seem to be what the proverb here is

really getting at, because the results of this lying and flattery are devestating to the

one lied to and flattered. When we all do this to some degree the purpose is to

protect the individual from the pain of truth and not to hurt and ruin them. These

actions in this verse are designed to do radical damage, and so maybe we are not all

as guilty as it first seems.

These actions are not those of a friend protecting your emotions, but of an enemy

who is out to hurt you badly. There is hatred here with the goal to hurt, and flatter

with the goal to ruin your life. We are dealing with someone who uses words like a

sword, and uses them to fight you like an enemy on the battlefield. We are dealing

with weapons like slander and deception designed to bring you down and mess up

your life. The lies are usually behind your back to others, and these make them

think less of you because of slandrous things he has said of you. The flattery is to

your face so that you are deceived into thinking they are not an enemy but a friend.

They are telling you that you are wonderful to your face, and behind your back they

are telling other how terrible you are. It is a double whammy that hurts you

personally and can severely damage your reputation. Such a person is a fool, but

that does not mean they are not clever enough to make life miserable for those they

do not like. Fools can be powerful people who are effective in accomplishing evil

goals, and that is why we should never take they lightly, but be praying for

discernment when we have questions about who we should trust in many life

situations.

This verse is a focus on the evil side of the fool. Many verses deal with the stupid

things that fools do and say, but here we are dealing with the evil nature of the fool

who is not commited to the laws of God, and who has a lifestyle that is contrary to

that which is God's will for all people. Let me quote an author who has put together

a list of the evil traits of the fool, and you will see the side of them that is not

laughable, but scary and dangerous. "According to the Jewish conception, folly is

the antithesis of morality and piety (Prov. xiii. 19; Job xxviii. 28), as well as of

wisdom and prudence (Prov. xiii. 16, 20); and the fool is an offender against religion

and ethics, and a hater of knowledge (Prov. i. 7, 22). In fact, the fool is the subject of

such frequent rebuke in the Wisdom literature chiefly because his folly leads to an

untimely end (Prov. x. 14; Eccl. vii. 17), brings unhappiness to others (Prov. x. 1,

xvii. 25), creates evil habits (Prov. x. 23) and bad traits (Prov. xv. 5, xvii. 10), and

causes sin (Ps. lxix. 6; Prov. xxiv. 9; Jer. v. 21) and a misconception of divine

providence (Ps. xcii. 7, 8). Folly promotes insolence (Prov. xiv. 16), conceit (Prov. xii.

15), irreverence (Prov. xv. 20), contentiousness (Prov. xviii. 6), anger (Prov. xxvii. 3),

extravagance (Prov. xxi. 20), and sensuality (Prov. x. 23)." They are clearly not the

type of people that the godly want to associate with, for any dealings with them

could put you and your reputation in jeopardy. But we are tempted to get involved

with them because they are flattering us and making us feel good about ourselves,

and we are suckors for such perfumed garbage and poison in honey. We buy all

kinds of inferior products from these deceivers, and many get our vote who are not

worthy to be elected officials. Some are clever enough to get us to contribute to their

causes, which are really designed to help themselves to money intended to help the

needy. We have all been duped by clever fools at some point in life, but wisdom is

being able to learn from mistakes and avoid repeating them.

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.).

CLARKE, "A lying tongue hateth those that are afflicted by it - He that injures another hates him in proportion to the injury he has done him; and, strange to tell, in proportion to the innocence of the oppressed. The debtor cannot bear the sight of his creditor; nor the knave, of him whom he has injured.

GILL, "A lying tongue hateth those that are afflicted by it,.... That is, a man of a lying tongue, that is given to lying, hates those that are hurt and crushed by his lies; the reason why he hurts them with his lies is because he hates them; and, having hurt them, he hates them, being made his enemies, and from whom he may expect and be in fear of revenge: moreover, he hates those that are troubled at and disturbed with his lies; or the "contrite" (p) and humble men: or those who "smite" or "strike" (q) him, as some render the word, actively; that is, reprove him, and bring him to shame for lying. The words are by some translated, a "contrite" person, or everyone of "the contrite ones, hateth a lying tongue" (r); such as are of a broken and of a contrite spirit, and that tremble at the word of God, or are hurt by lies, these abhor a liar. The Targum is,

"a lying tongue bates the ways of truth;''

and the Septuagint, Syriac, and Arabic versions, render it, "a lying tongue hate truth"; and so the Vulgate Latin version, "a lying tongue loves not truth"; for nothing is more contrary to a lie than truth;

and a flattering mouth worketh ruin; both to itself and to the persons flattered by it: or, "makes an impulse" (s); a pushing, a driving away; it drives away such as cannot bear its flatteries: and pushes on such that are taken with it, both into sin and into ruin.

HE RY, "There are two sorts of lies equally detestable: - 1. A slandering lie, which avowedly hates those it is spoken of: A lying tongue hates those that are afflicted by it;it afflicts them by calumnies and reproaches because it hates them, and can thus smite them secretly where they are without defence; and it hates them because it has afflicted them and made them its enemies. The mischief of this is open and obvious; it afflicts, it hates, and owns it, and every body sees it. 2. A flattering lie, which secretly works the ruin of those it is spoken to. In the former the mischief is plain, and men guard against it as well as they can, but in this it is little suspected, and men betray themselves by being credulous of their own praises and the compliments that are passed upon them. A wise man therefore will be more afraid of a flatterer that kisses and kills than of a slanderer that proclaims war.

K&D, "The lxx, Jerome, the Targ., and Syr. render ישנא�דכיו in the sense of non amat

veritatem; they appear by דכיו to have thought of the Aram. דכיא, that which is pure; and thus they gain nothing else but an undeniable plain thought. Many Jewish interpreters

gloss: מוכיחיו, also after the Aram.: יוn� = יוnמד; but the Aram. יn� does not mean pure in the sense of being right, therefore Elia Wilna understands him who desires to justify himself, and this violent derivation from the Aram. thus does not lead to the end. Luther, translating: “a false tongue hates those who punish it,” explains, as also

Gesenius, conterentes = castigantes ipsam; but �ך� signifies, according to the usage of the language before us, “bruised” (vid., Psa_9:10), not: bruising; and the thought that the liar hates him who listens to him, leads ad absurdum; but that he does not love him who

bruises (punishes) him, is self-evident. Kimchi sees in יוn� another form of אn�; and

Meîri, Jona Gerundi in his ethical work (שערי�תשובה = The gates of Repentance), and

others, accordingly render דכיו in the sense of (עניו) ענו: the lying tongue hates - as

Löwenstein translates - the humble [pious]; also that for יוnד, by the omission of י ,וnד =

may be read, is supposable; but this does not harmonize with the second half of the זnי

proverb, according to which לשון�שקר must be the subject, and ישנא�דכיו must express some kind of evil which proceeds from such a tongue. Ewald: “the lying tongue hates its

master (אדניו),” but that is not in accordance with the Heb. style; the word in that case

should have been עליו/. Hitzig countenances this אדניו, with the remark that the tongue is here personified; but personified, the tongue certainly means him who has it (Psa_

120:3). Böttcher's conjecture א�דכיו .confounds their talk,” is certainly a curiosity“ ,ישSpoken of the sea, those words would mean, “it changes its surge.” But is it then at all

necessary to uncover first the meaning of 28a? Rashi, Arama, and others refer יוnד to

Thus also perhaps the Venet., which translates τοªς��πιτριµµοªς .(מדnים) נדnאים = n�ים

(not: �πιτετριµµένους) α¢τ¬ς. C. B. Michaelis: Lingua falsitatis odio habet contritos suos,

h. e. eos quos falsitate ac mendacio laedit contritosque facit. Hitzig objects that it is more correct to say: conterit perosos sibi. And certainly this lay nearer, on which account Fleischer remarks: in 28a there is to be supposed a poetic transposition of the ideas (Hypallage): homo qui lingua ad calumnias abutitur conterit eos quos odit. The

poet makes ישנא the main conception, because it does not come to him so readily to say that the lying tongue bruises those against whom it is directed, as that it is hatred, which is active in this. To say this was by no means superfluous. There are men who find pleasure in repeating and magnifying scandalously that which is depreciatory and disadvantageous to their neighbour unsubstantiated, without being at all conscious of any particular ill-will or personal enmity against him; but this proverb says that such untruthful tongue-thrashing proceeds always from a transgression of the commandment, “Thou shalt not hate thy brother,” Lev_19:17, and not merely from the want of love, but from a state of mind which is the direct opposite of love (vid., Pro_10:18). Ewald finds it incongruous that 28a speaks of that which others have to suffer from the lying tongue, whereas the whole connection of this proverb requires that the tongue should here be regarded as bringing ruin upon its owner himself. But of the destruction which the wicked tongue prepares for others many proverbs also speak, e.g.,

Pro_12:13, cf. Pro_17:4, לשון�הות; and 28b does not mention that the smooth tongue

(written ופה־חלק with Makkeph) brings injury upon itself (an idea which must be

otherwise expressed; cf. Pro_14:32), but that it brings injury and ruin on those who have

pleasure in its flatteries (חלקות, Psa_12:3; Isa_30:10), and are befooled thereby: os blandiloquum (blanditiis dolum tegens) ad casum impellit, sc. alios (Fleischer).

Blue Fool's Insult Dmitri, the Blue Foolby Dmitri Skomorochov

I have some things to say about your place among these men,For you most surely can't be seen as being one of them,

Your face is ugly to behold, a sight to drive men blind,The only way you'll please a girl is greet her from behind,

And when you breathe your tainted breath, all men run for the door,Tis not the smell that makes them hide, tis but the oozing sore,

Your hair's a wicked, ragged pile, it looks like quite a mess,I'm not surprised that birds have tried to make your head a nest,

The clothes describe man, tis true, in your case all the more,Your garb looks like a leper wore it many years before,

Some say that bathing is a sin, for you tis twice as sour,For most men will endure the rain at least to have a shower,

At meals your style much resembles jackals at a deer,The serving folk are much afright, and do best to stay clear,

And how you drink, of Lord above!, you often use both hands,And by the time the feast is done, tis wonder you can stand,

Your modest tries at making jest cause men to laugh, tis true,But you sadly fail to see the biggest joke to them is you,

Your martial skills leave much to learn, I'm sad to tell you this,Every time you swing your sword at air, you always miss,

And watching as you try to dance, the whole thing seems a laugh,I've seen more grace in movement from a blind man with a staff,

But all your faults would be forgot, if you had wealth to spend,Instead you borrow all you have, and never have to lend,

All in all, I cry you foul, a wicked, wasted, wreck,I only pray that your good sense will hold your tongue in check!

You Know What They Say About Fools...You Know What They Say About Fools...You Know What They Say About Fools...You Know What They Say About Fools...12 But God hath chosen the foolish things of the world to confound the wise; and

God hath chosen the weak things of the world to confound the things which are mighty. -- 1 Cor 1:27

13 However big the fool, there is always a bigger fool to admire him. -- �icolas

Boileau-Despréaux

14 [Politicians] never open their mouths without subtracting from the sum of human knowledge. -- Thomas Reed

15 He who lives without folly isn't so wise as he thinks. -- François, Duc de La

Rochefoucauld

16 The ultimate result of shielding men from the effects of folly, is to fill the world with fools. -- Herbert Spencer

17 Sometimes one likes foolish people for their folly, better than wise people for their wisdom. -- Elizabeth Gaskell

18 Looking foolish does the spirit good. -- John Updike

19 Let us be thankful for the fools. But for them the rest of us could not succeed. --Mark Twain

20 A fool sees not the same tree that a wise man sees. -- William Blake

21 A fool must now and then be right by chance. -- Cowper

22 It is better to be a fool than to be dead. -- Stevenson

23 The first of April is the day we remember what we are the other 364 days of the year. -- Mark Twain

Proverbs 26 (Contemporary English Version)Contemporary English Version (CEV)

Copyright © 1995 by American Bible Society[American Bible Society]

Proverbs 26Don't Be a Fool1Expecting snow in summer

and rain in the dry season

makes more sense

than honoring a fool.

2A curse you don't deserve

will take wings

and fly away

like a sparrow or a swallow.

3Horses and donkeys

must be beaten and bridled--

and so must fools.

4Don't make a fool of yourself

by answering a fool.

5But if you answer any fools,

show how foolish they are,

so they won't feel smart.

6Sending a message by a fool

is like chopping off your foot

and drinking poison.

7A fool with words of wisdom

is like an athlete

with legs that can't move. [a] 8Are you going to honor a fool?

Why not shoot a slingshot

with the rock tied tight?

9A thornbush waved around

in the hand of a drunkard

is no worse than a proverb

in the mouth of a fool.

10It's no smarter to shoot arrows

at every passerby

than it is to hire a bunch

of worthless nobodies. [b] 11Dogs return to eat their vomit,

just as fools repeat

their foolishness.

12There is more hope for a fool

than for someone who says,

"I'm really smart!"

13Don't be lazy and keep saying,

"There's a lion outside!"

14A door turns on its hinges,

but a lazy person

just turns over in bed.

15Some of us are so lazy

that we won't lift a hand

to feed ourselves.

16A lazy person says,

"I am smarter

than everyone else."

17It's better to take hold

of a mad dog by the ears

than to take part

in someone else's argument.

18It's no crazier to shoot

sharp and flaming arrows

19than to cheat someone and say,

"I was only fooling!"

20Where there is no fuel

a fire goes out;

where there is no gossip

arguments come to an end.

21Troublemakers start trouble,

just as sparks and fuel

start a fire.

22There is nothing so delicious

as the taste of gossip!

It melts in your mouth.

23Hiding hateful thoughts

behind smooth [c] talk is like coating a clay pot

with a cheap glaze.

24The pleasant talk

of an enemy

hides more evil plans

25than can be counted--

so don't believe a word!

26Everyone will see through

those evil plans.

27If you dig a pit,

you will fall in;

if you start a stone rolling,

it will roll back on you.

28Watch out for anyone

who tells lies and flatters--

they are out to get you.

Proverbs 26 (New Living Translation)New Living Translation (NLT)

Holy Bible. New Living Translation copyright © 1996, 2004 by Tyndale Charitable Trust. Used by permission of Tyndale House Publishers.[NLT at Tyndale] [Tyndale House Publishers, Inc.]

Proverbs 26

1 Honor is no more associated with fools than snow with summer or rain with harvest.

2 Like a fluttering sparrow or a darting swallow, an undeserved curse will not land on its intended victim.

3 Guide a horse with a whip, a donkey with a bridle, and a fool with a rod to his back!

4 Don’t answer the foolish arguments of fools, or you will become as foolish as they are.

5 Be sure to answer the foolish arguments of fools, or they will become wise in their own estimation.

6 Trusting a fool to convey a message is like cutting off one’s feet or drinking poison!

7 A proverb in the mouth of a fool is as useless as a paralyzed leg.

8 Honoring a fool is as foolish as tying a stone to a slingshot.

9 A proverb in the mouth of a fool is like a thorny branch brandished by a drunk.

10 An employer who hires a fool or a bystander is like an archer who shoots at random.

11 As a dog returns to its vomit, so a fool repeats his foolishness.

12 There is more hope for fools than for people who think they are wise.

13 The lazy person claims, “There’s a lion on the road! Yes, I’m sure there’s a lion out there!”

14 As a door swings back and forth on its hinges, so the lazy person turns over in bed.

15 Lazy people take food in their hand but don’t even lift it to their mouth.

16 Lazy people consider themselves smarter than seven wise counselors.

17 Interfering in someone else’s argument is as foolish as yanking a dog’s ears.

18 Just as damaging as a madman shooting a deadly weapon 19 is someone who lies to a friend and then says, “I was only joking.”

20 Fire goes out without wood, and quarrels disappear when gossip stops.

21 A quarrelsome person starts fights as easily as hot embers light charcoal or fire lights wood.

22 Rumors are dainty morsels that sink deep into one’s heart.

23 Smooth[a] words may hide a wicked heart, just as a pretty glaze covers a clay pot.

24 People may cover their hatred with pleasant words, but they’re deceiving you.

25 They pretend to be kind, but don’t believe them. Their hearts are full of many evils.[b] 26 While their hatred may be concealed by trickery, their wrongdoing will be exposed in public.

27 If you set a trap for others, you will get caught in it yourself. If you roll a boulder down on others, it will crush you instead.

28 A lying tongue hates its victims, and flattering words cause ruin.

Proverbs: Fool10:23 It is as sport to a fool to do mischief: but a man of understanding hath wisdom.11:29 He that troubleth his own house shall inherit the wind: and the fool shall be servant to the wise of heart.12:15 The way of a fool is right in his own eyes: but he that hearkeneth unto counsel is wise.12:16 A fool's wrath is presently known: but a prudent man covereth shame.12:23 A prudent man concealeth knowledge: but the heart of fools proclaimeth foolishness.13:16 Every prudent man dealeth with knowledge: but a fool layeth open his folly.13:20 He that walketh with wise men shall be wise: but a companion of fools shall be destroyed.14:16 A wise man feareth, and departeth from evil: but the fool rageth, and is confident.15:5 A fool despiseth his father's instruction: but he that regardeth reproof is prudent.15:14 The heart of him that hath understanding seeketh knowledge: but the mouth of fools feedeth on foolishness.17:10 A reproof entereth more into a wise man than an hundred stripes into a fool.17:16 Wherefore is there a price in the hand of a fool to get wisdom, seeing he hath no heart to it?17:25 A foolish son is a grief to his father, and bitterness to her that bare him.17:28 Even a fool, when he holdeth his peace, is counted wise: and he that shutteth his lips is esteemed a man of understanding.18:2 A fool hath no delight in understanding, but that his heart may discover itself.18:6 A fool's lips enter into contention, and his mouth calleth for strokes.18:7 A fool's mouth is his destruction, and his lips are the snare of his soul.19:1 Better is the poor that walketh in his integrity, than he that is perverse in his lips, and is a fool.

19:2 Also, that the soul be without knowledge, it is not good; and he that hasteth with his feet sinneth.19:13 A foolish son is the calamity of his father: and the contentions of a wife are a continual dropping.19:29 Judgments are prepared for scorners, and stripes for the back of fools.24:7 Wisdom is too high for a fool: he openeth not his mouth in the gate.26:7 The legs of the lame are not equal: so is a parable in the mouth of fools.26:11 As a dog returneth to his vomit, so a fool returneth to his folly.26:12 Seest thou a man wise in his own conceit? there is more hope of a fool than of him.27:3 A stone is heavy, and the sand weighty; but a fool's wrath is heavier than them both.28:5 Evil men understand not judgment: but they that seek the LORD understand all things.29:9 If a wise man contendeth with a foolish man, whether he rage or laugh, there is no rest.