Proverbs
Notes on Proverbs – Chapter 26
Proverbs 26:1
Honor is Not Seemly for a Fool
As snow in summer, and as rain in harvest, so honour is not seemly for a fool.
Introduction:
1. This proverb makes one simple point concerning the unseemliness of giving honor to a fool.
2. There are 13 similes (using like or as) in this chapter – most of them comparing fools to various things.
Unseemly Things
A. Snow in Summer
1. Snow does not normally fall in the summer time… especially in Israel. It doesn’t normally fall there in the winter!
2. It would be a highly unusual event if it snowed in the summer.
3. Such a freak storm would also probably be upsetting in many ways:
a. That’s their tourist season, and they would not be equipped to handle a snow storm.
b. It would ruin their crops. The farmers would not be happy.
c. It could be dangerous too; it could cause many accidents.
d. People would not be prepared for such an event. It would catch them by surprise and would basically be a pain in the neck.
e. It could have some very tragic results.
B. Rain in Harvest
1. Rain during the growing season is normal, expected, and desirable.
2. But rain during the time when all are in the fields bringing in the sheaves would not be normal, expected, or desirable.
3. It too would be considered a pain in the neck. It would be upsetting.
4. It might cause them to lose a day’s work and put them behind schedule.
5. Snow in summer or rain in harvest would not be appropriate.
6. It’s not the way it should be.
7. That would be the view of those living in that region of the world.
C. Summary
1. Such things would be upsetting, damaging, have tragic consequences, would be undesirable, would be inappropriate, and would not be the way things should be.
Honor for a Fool
1. Giving a fool a position of honor is snow in summer and rain in harvest.
2. It too would be upsetting, damaging, have tragic consequences, would be undesirable, would be inappropriate, and would not be the way things should be.
3. Honor:
a. In this context, the word “honor” means: respect, external recognition of worth, glory, accolades, advancement to high position.
b. Who gets all the recognition, accolades and glory in this country? It is not always those who deserve it.
4. Seemly:
a. Defined: Beautiful; becometh; comely; lovely; fitting; appropriate; proper for a situation.
b. Usage: Ps. 147:1 – “Praise ye the LORD: for it is good to sing praises unto our God; for it is pleasant; and praise is comely.”
c. Praise to God is beautiful, lovely, fitting, proper, and appropriate… because God is worthy.
d. Putting a fool in a place of honor is not beautiful, lovely, fitting, proper, and appropriate… because the fool is not worthy.
e. There is something especially unseemly and inappropriate about a fool in an honorable position. Fools and honor do not belong in the same sentence.
5. It is unseemly for a fool to be teaching in the classroom.
a. Yet we have many such fools teaching our kids in America.
b. Ward Churchill comes to mind.
i. He was the Colorado professor who said, “that the September 11, 2001 attacks were a natural and unavoidable consequence of what he views as unlawful US policy, and he referred to the “technocratic corps” working in the World Trade Center as “little Eichmanns.”
c. Recently I heard of teachers in public schools teaching from a book that rewrites history.
i. Instead of viewing Thanksgiving in its context of offering thanks to the Creator for His bounty, the book described Thanksgiving as a “time for the predominate white race to rejoice over potential genocide.”
ii. There is something very unseemly about putting radical fools in charge of teaching our children.
d. And think about the tragic consequences!
i. An unexpected snow storm can cause a lot of problems.
ii. A radical teacher in the classroom can cause many more problems. It can over time ruin a country.
iii. Talk about something that is undesirable and inappropriate—here is a perfect example.
6. There is something unseemly about fools in positions of political power.
a. Yet it happens all the time. Fools are honored by being given political positions—either through a military coup, nepotism, or being voted in.
b. Dan. 4:17 – “…the most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the basest of men.” God allows the basest of men—even fools—to gain positions of power.
c. Just read the Bible… or world history and consider some of the kings God allowed to hold political power over nations: Ahab, Herod, Nero, Stalin, etc.
d. Some of these fools starved their own people… shot their own people… and in spite of it all, remained in their position of “honor.” There is something unseemly about that.
e. There have been many tragic consequences of bloodthirsty fools in positions of political power.
i. Consider the killing fields in Cambodia by the Khmer Rouge regime. Over a million people slaughtered.
ii. Consider the 2-4 million Ukrainians starved to death during Stalin’s reign.
f. When foolish men are put in honorable positions of power, tragedy usually follows.
7. It is unseemly to have fools preaching from pulpits.
a. But this too happens all the time.
b. There are many fools preaching bizarre doctrines: Mormons and their thousands of gods; charismatics and their visions and so called miracles; Catholic superstitions—scapulars.
c. And a lot closer to home theologically, there are some men in the ministry who shouldn’t be.
d. There is something unseemly about all of this.
8. There is something unseemly about a fool being honored with a promotion at work that he did not deserve.
a. Everyone in the office knows that he didn’t deserve it; everyone knows who should have received it; yet there is nothing they can do about it.
b. This too is inappropriate—like snow in summer. It’s not supposed to turn out this way.
c. And this too can have tragic results—a lack of confidence in the management; lack of morale; loss of incentive to do your best; etc.
9. Normally (all things being equal), those who are wise prosper. And we often consider prosperity and success as something honorable. We look up to a Donald Trump or a Prince Charles.
a. But that is not always the case that those in what is considered a place of honor (the wealthy; successful; royalty) are necessarily wise.
b. Sometimes fools prosper in business just by being lucky.
c. Sometimes royal families have foolish sons who find themselves in positions of honor… that is not deserved.
d. Very often, the wealthy obtain their wealth through inheritance. (Ecc. 2:18-19) Here Solomon laments the fact that after a lifetime of hard work and labor, he will eventually leave his wealth to his son. But who knows whether his son will be wise or foolish?
e. Foolish rich people can be an embarrassment. Sometimes rich American fools give our country a bad name overseas.
10. But perhaps the most unseemly honor bestowed on fools is found in Hollywood and in the entertainment industry.
a. They gain fame and fortune by acting or by playing ball.
b. Suddenly they think that they are experts in politics and ethics and begin lecturing to the country on subjects about which they know nothing—and often say some of the most foolish things!
c. America honors its entertainers more than we honor our president, senators, or business leaders who provide jobs for the country.
d. We honor the cheap and sleazy rap artists who rant about the most vile subjects more than we do the much more skilled classical musicians who play in half empty halls.
e. We honor Hollywood celebrities who do their best on TV to destroy the American family more than we honor those who are laboring to support the family.
f. We honor a Lady Gaga by paying her millions to demonstrate her bizarreness—and yet our school teachers are underpaid.
g. We honor a man who throws a baseball by paying him 100 times more than our president makes.
h. The comedian who goes on weekly tirades against the USA is honored with a TV show and millions of dollars, while the families of our soldiers fighting for our country and risking their lives, can barely keep up with the rent.
i. There is something unseemly about all of this. It just shouldn’t be this way.
j. It is inappropriate—like snow in summertime or rain in harvest.
k. We seem to have a great knack at giving honor, accolades, notoriety, and recognition to the most undeserving people… many of whom are quite foolish. And at the same time, those who deserve honor and respect are ignored.
l. That’s not the way it should be. That is Solomon’s point in this proverb. It is unseemly.
11. In Ecclesiastes 10:6, Solomon put it this way: “Folly is set in great dignity.”
a. Solomon laments this fact: fools often obtain positions of honor and great dignity.
b. It shouldn’t be that way—but it often is.
c. Things in this world are often crooked, backwards, and upside down.
d. It is as damaging as rain in harvest time—but it happens.
12. Putting a fool in a position of honor can have tragic consequences.
a. It will confirm him in his folly. He will assume that folly pays!
b. It will encourage folly in others. It will give others the wrong impression. They too will be led to believe that folly pays.
c. And it also gives the fool the platform from which to produce even more folly… and cause more trouble.
13. The lesson is simple:
a. Don’t honor a fool.
b. Don’t put a fool in an honorable position.
c. It is inappropriate—and there could be some disastrous consequences.
Proverbs 26:2
The Causeless Curse
Introduction:
1. This proverb is designed to encourage the faint of heart.
2. It is designed to bring comfort to the hearts of those who worry needlessly about the “causeless curse.”
1. Solomon uses two “bird” illustrations to make his point.
a. Sorry to all the bird lovers, but birds do not have a very good reputation in the Bible.
b. They are portrayed as dumb, evil, or both.
c. Job 39:14-15 – speaks disparagingly about the ostrich – as a dumb bird that buries her eggs and forgets where she buried them.
d. Lam. 4:3 – speaks of the ostrich as being cruel.
e. Prov. 7:23 – speaks of dumb birds hastening into the trap set for them.
f. Rev. 18:2 – Birds are spoken of as unclean and hateful: Babylon has “become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.”
2. In this proverb they are pictured as wandering and flying about overhead aimlessly and harmlessly.
a. Most people don’t worry about a harmless dove or swallow flying overhead… that is unless you have a severe case of ornithophobia – an irrational fear of birds.
b. They might make a lot of noise, but they are really quite harmless.
A. The Curse Causeless
1. The Curse
a. Defined: Curse; imprecation; to bring to a lower or lesser state or condition; the invoking of divine harm under certain conditions; this noun describes the general speaking of ill-will against another.
b. It is closely related to a word that means to mock, deride, ridicule, or scorn.
c. Solomon is not speaking about a divine curse invoked by the Lord as a judgment upon a person.
d. Rather, he is speaking about a curse that another person invokes against someone he seeks to demean.
e. This is not the curse of a pagan priest or witchdoctor.
f. This is more like the many imprecations found in the Old Testament, especially in the Psalms.
g. For example:
• May your children be dashed upon a stone!
• May you rot in hell!
h. In general, a curse is wishing ill for others.
i. The curse often comes in the form of a threat.
j. They are designed to hurt and cause pain.
k. They are designed to cause you to inflict fear, anxiety, worry, distress or even panic.
2. A causeless curse
a. Causeless defined: Gratuitously; for nothing; freely; undeservedly; especially of groundless hostility or attack; for no purpose; in vain; not having a basis or ground for an argument.
b. Thus, the causeless curse is an imprecation, a vicious insult, or ridicule that that has no basis in reality.
• It is a groundless accusation or threat.
• It is a form of derision that is malicious but given for nothing… it is vain… it has no real point or purpose other than for the one cursing to vent his anger in your direction.
• Solomon speaks here of someone who is being cursed or condemned for something that is not worthy of a curse or condemnation.
• They may condemn you for your politics or religion.
• They may condemn you for your skin color or ethnicity.
• They may mock you because of your looks, clothing, or just for being different from them.
c. It is the kind of threat or malicious speech that was intended to hurt your feelings, but has no basis in reality.
d. There was no good reason for them to say such a thing… it was causeless.
Ps. 109:17-18 – he loved cursing; let it come to him.
B. Shall Not Come
1. “Shall not come” defined:
a. Come/go; i.e., make linear movement of a general kind; have an event or state happen or come to pass.
2. Solomon is speaking about a “curse” (imprecation; mockery; threat) which is groundless and it will not come to pass.
a. When someone curses you without a cause (with no grounds; a baseless curse; a senseless curse or threat), then it will not come to pass.
b. Nothing will come of it… it was causeless and vain… an empty threat… idle words.
c. Num.23:8 – “How shall I curse, whom God hath not cursed? or how shall I defy, whom the LORD hath not defied?” Balaam sought to curse Israel but was unable to do so. Nothing came of it.
d. Of course, this is a proverb – which is a truth stated in generalities.
e. Normally such curses and threats never come to pass. There may be a few exceptions, but the rule is that they most often come to nothing.
f. Most such curses are idle threats. They are just malicious words that never come to pass.
3. That is the point of this proverb: Solomon is making a statement about those who curse others without cause.
a. They are really weak and powerless people.
b. They scream loudly and speak maliciously, but they have no ability to bring it to pass. They are nothing but hot air.
c. Thus, those who “curse” without cause are both wicked and weak.
d. They are NOT to be feared.
4. These kinds of curses, threats, or malicious words are likened to a dumb bird wandering about aimlessly.
a. Birds fly from tree to tree and wander in the sky. They fly overhead and do a lot of chirping, but can do you no harm.
b. So too, such idle threats and malicious words are nothing to worry about… they will do no more harm than a swallow flying overhead.
c. Goliath bellowed out some frightful curses against little David, but the curses were ineffective… powerless… and did not come to pass. Eventually those words flew away like a little sparrow in the sky and were gone. They were empty words…
5. Thus, Solomon is attempting to instill courage, strength of character, and comfort into the hearts of those who are thus maligned.
a. In verse one Solomon noted that a fool should not be given a position of honor.
b. In this proverb, Solomon states that a fool with a big mouth should not be feared. He can shoot of his mouth, but is really weak and powerless.
c. There are many timid souls in the world who hear words of cursing and condemnation and take those words to heart.
• Ex: “You’re nothing but a dumb Irishman and you’ll never amount to anything!”
• A timid soul might take that to heart… and actually believe it… and it can become a self-fulfilling prophesy.
• Solomon says that since the curse is causeless and unfounded, it should not be feared.
• It will not come to pass. It is as harmless as a loud, chirping swallow flying overhead.
b. What a good message for young people in the Facebook generation to hear.
• We have heard of several stories of young people who were threatened or cursed or ridiculed on the internet, and were so devastated, they committed suicide.
• To those cursed and ridiculed, Solomon has words of encouragement: don’t fear the mocker.
• He is wicked but weak; has a big mouth but is all words; he sounds frightening but nothing shall come of his threats. He is like the little man behind the curtain in the Wizard of Oz… nothing to fear.
• The little swallow never lights upon us; neither will the causeless curse light upon us.
• Fear of the causeless curse leveled against us is as irrational as ornithophobia: an irrational fear of harmless birds.
• Most of the things we worry about never come to pass. A fear of the one who screams out curses is just one more example.
• Ps. 27:1 – “The LORD is my light and my salvation; whom shall I fear? The LORD is the strength of my life; of whom shall I be afraid?”
Proverbs 26:3
A Rod for the Fool’s Back
Introduction:
1. This proverb has a simple message conveyed by likening a fool to dumb animals.
2. It’s not very flattering, but it is true.
A. A Whip for a Horse
1. Whips have always been used in training animals.
a. A whip is used to get a lazy horse to move.
b. Jockeys use a whip to steer, control, and encourage a horse to run hard during a race.
c. And yes, there are animal rights groups seeking to stop horse racing for this reason.
d. A whip is used to control the behavior of an animal.
e. Animals do not respond to human reasoning, but they do respond to pain.
f. Hence, the minor pain inflicted by a whip is used to train horses and to control them.
g. Jockeys and horse owners would love to be able to sit down and hold a rational conversation with their horse and explain the strategy of running the race or of doing the chores at the farm, but that is obviously impossible.
• Dumb animals do not have the sense of reason.
• They lack the understanding to engage them in an intelligent conversation.
• Hence, the only way to communicate to them is through pain.
h. The whip gives them a little sting and the snapping sound frightens them… and motivates them to respond.
i. If you want a dumb animal to respond, you have to use fear and pain.
j. There were no “horse whisperers” in Solomon’s day.
B. A Bridle for the Ass
1. A bridle is a piece of equipment used to direct a horse, camel, or some other animal.
a. A metal bit goes into the mouth of the horse, which is connected to the reins which when pulled properly will direct the horse either to the right or left.
b. The bit and bridle controlled the direction in which the horse would run.
c. Isa. 37:29 – “Because thy rage against me, and thy tumult, is come up into mine ears, therefore will I put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest.”
d. The metal in the mouth was painful when pulled on the reins, and would force the animal to turn in the direction it was being pulled.
e. Like the whip, it applied pain to the animal and caused to submit.
2. Solomon speaks of the bridle used on the ass or donkey
a. Normally we would think of the bridle for the horse and a whip for the donkey.
b. However, some sources have noted that the Syrian (Middle Eastern) donkey is a finer breed than we have in this country. And also in that region in Solomon’s day, horses were not as commonly used for transportation as today.
c. Thus, Solomon speaks of a bridle on the donkey. Regardless of the animal on which it is used, the purpose is the same: it is used to direct them and guide them.
d. Donkeys didn’t always move in the direction the owner wanted—so a bridle was used.
e. The meaning of this illustration is basically identical to the first.
f. If any difference was intended by Solomon it may well have been that one causes a dumb animal to change direction (bridle) and the other causes the dumb animal to be motivated to move (whip).
1. Solomon compares the horse and the ass (stubborn mule) to a foolish person.
a. Both are unreasonable and ungovernable apart from brute force.
b. Both have to be controlled by force and fear… corporal punishment.
c. Both are in a sense, dumb animals!
d. A foolish person may be brilliant in the natural realm. He may be a professor in a prestigious university… a high ranking politician… a poet or an artist… an inventor. He may have great wisdom in the world.
e. But often men who are wise in the natural realm are foolish in the spiritual realm. They have no knowledge of or fear of God. They are often stiff-necked, stubborn, and rebellious against God.
f. This man too is like a dumb animal in the spiritual realm. God may have to use drastic measures to get his attention.
2. Prov. 10:13
a. A wise man (the opposite of a fool) has understanding.
b. You can communicate with him intelligently. You can reason with him.
c. Because he is wise, he will respond to wise counsel.
d. But that is not so with a fool. He is void of understanding. You cannot reason with him.
e. Therefore, the only way to get his attention is the use of a whip – corporal punishment.
f. Fools are characterized by the inability and/or the unwillingness to reason with a wise man.
g. Children who won’t listen to reason will have to listen to the rod.
h. It is even more pitiful when an adult never grows up and never listens to reason.
i. He too needs to be treated like a dumb animal… the only language he responds to is strength and pain.
j. This is not the way it SHOULD be… but it is the way it is.
3. Prov. 20:30 – “The blueness of a wound cleanseth away evil: so do stripes the inward parts of the belly.”
a. Sometimes harsh treatment—physical punishment is the only way to get the attention of a fool.
b. Note that such chastening is effective: it has a cleansing effect in putting away evil.
c. In other words, correction drives folly and evil out of a person. That’s the purpose of it. And it has to “hurt” in order to be effective.
d. Just as a dumb animal will turn around when pulled with the bit or whipped, so a foolish person will often change his behavior when he is chastened.
e. That doesn’t always happen (see next verse!) but it is the purpose of chastening… and often does work.
f. God says that stripes (a whipping) on the back of a fool may leave bruises outwardly, but it cleanses on the inside—in the belly.
g. Ps. 119:67 – “Before I was afflicted I went astray; but now have I kept thy word.” That kind of chastening in the form of “affliction” is GOOD for us in the end.
4. Psalm 32:9 – Be not as the mule!
a. They have no understanding and thus have to be held in with a bit and bridle. Otherwise, they are dangerous!
b. Vs. 8 – God seeks to guide us and teach us. He is our Heavenly Father.
• But to be taught by God, we need to be submissive, tenderhearted, and sensitive to Him – like putty in His hands.
• He is able to teach and guide those with a tender heart… willing to hear counsel and advice… willing to respond in faith and obedience to His Word.
• But those who are foolish do not have a tender heart towards the things of God.
» They are like the stubborn mule or unbroken horse.
» They do not hear counsel and advice.
» They are not like putty in God’s hands.
• Instead, they are like hardened clay that needs to be crushed, broken, and beaten into submission.
• This is NOT God’s desire. He much prefers that we respond with a tender heart out of love for Him.
• But if we refuse to respond in love, God is plenty able and willing to use force.
» He knows just where to touch to get our attention. He knows how to get to each one of us.
» He knows how to humble us and force us into submission… to whip us into submission…
» And He will if we refuse to respond.
• But God much prefers to get our attention and submission through the gentle persuasion of the Spirit of God working in our hearts… making us soft and tender to His leading and guidance.
• He would much prefer to deal with His children through love—and by means of reason and gentle persuasion than force.
• Vs. 10-11 – The stubborn, wicked men shall have many sorrows—they will experience the whip. But those who trust in the Lord (respond in faith and submission) will experience His mercy and joy.
Proverbs 26:4-5
Answering a Fool
4 Answer not a fool according to his folly, lest thou also be like unto him. 5 Answer a fool according to his folly, lest he be wise in his own conceit.
Introduction:
1. In verses four and five, Solomon gives advice concerning how to deal with a fool. It is not always easy to know what to do or what to say.
2. The problem is that verse four tells us to do the opposite of what verse five says. Verse four commands us not to answer a fool. Verse five tells us to answer a fool.
3. Clearly these verses contradict each other – but the contradiction is obviously intentional and is designed (like all proverbs) to cause us to stop and think.
1. In this verse, Solomon’s advice is that we NOT answer a fool when he does or says something foolish.
2. “According to his folly”
a. This expression speaks of some expression of a fool’s folly.
b. It may be a fool is boasting; it may be that a fool speaks of how he cheats and gets away with it; it may be the fool speaks evil of God or spiritual things; it may be that the fool tears down a godly man verbally; it could be an outburst of anger or cursing; it could be the antics of a drunkard;
c. There are countless ways a fool behaves “according to his folly.”
3. It is not always easy to know how to respond.
a. Thankfully, Solomon gives his inspired advice in this passage.
b. He commands us NOT to answer the fool in his folly.
4. Answer: To pay attention to; to respond to; to speak to; to declare; to answer; to give information to.
a. Don’t answer him means don’t pay any attention to him; ignore him; don’t respond to his foolish behavior or words.
b. Just walk away.
c. Definitely, don’t get in a debate with a fool.
• It will go nowhere. It will degenerate in a hurry.
• You will not bring him up to your level; but He will drag you down to his.
• Debating with a fool is a losing proposition.
5. The reason why we should not answer a fool:
a. “Lest you be like him.”
• The temptation is to respond to folly with more folly.
• By answering a fool others will assume that you and he are on the same level…
• If you respond to his folly you dignify it… you elevate the fool.
• By answering the fool, you are in effect stooping to his level.
• One man noted: “When a wise man talks to a fool, two fools are conversing.”
• By answering a fool’s foolish question you are implying that his question is not foolish but is worthy of a response.
b. By not answering him or responding to his antics, you are actually sending out a loud message of disapproval—without a word.
• You are saying that his folly is not worthy of a response.
• By not answering him, you are refusing to allow yourself to be dragged into a quagmire by a fool.
• The fool would like nothing more than to drag you into a debate, a confrontation, or a discussion on his folly.
• II Kings 18:19-20 – Rabshakeh came to Jerusalem and began to blaspheme the Lord – saying the most foolish things (like the Lord isn’t able to deliver Jerusalem from Assyria; etc.)
• II Kings 19:36 – King Hezekiah gave them wise advice: “answer him not.” Hezekiah refused to dignify the foolish remarks of these pagan invaders.
• Hezekiah chose to obey Proverbs 26:4 in this situation.
c. Don’t become LIKE him.
• If he starts getting angry; keep your cool.
• If he starts to slander you or your side; don’t be like him—don’t respond in kind.
• You will end up being a fool too—and he will have won the battle.
d. If you just walk away, all other observers will understand why you did not respond… everyone except for the fool.
• Sometimes silence is the best answer of all.
• Silence can be (as Charles Bridges put it), a “dignified rebuke.” This was a method used by the Lord often in dealing with His foolish accusers.
• By not answering a fool, it may give the fool a cause to pause and think about his folly and be convicted.
• A small fire that is not around anything flammable will just burn itself out. It doesn’t require calling the fire department.
e. Usually the “answer” is as obvious as the nose on your face. It doesn’t really require a response.
1. This passage tells us to answer a fool according to his folly.
2. There are times when a fool challenges you, confronts you, or seeks to promote his foolish views (especially publically), and that folly may need to be extinguished before it spreads.
3. Sometimes by not answering a fool’s challenge, the fool walks away assuming that he has won the argument—that no one has an answer to his “intelligent” question.
4. A fool may think that he has come up with a brilliant “proof” that the Bible is not true and challenges you in public.
a. That may need to be answered.
b. You don’t want him or any observers of the conversation to think that his foolish argument has any merit.
c. If you don’t answer him, his unanswered words will be considered unanswerable—at least in his mind.
d. He will become wise in his own conceits.
e. In some situations, his arrogant folly may require an answer.
5. A fool may seek to challenge a substantial truth with a silly straw man argument.
a. By not answering, he and others may think they have won the debate… and walk away smugly.
b. In that kind of a situation, you may have to answer a fool.
c. Otherwise, he will be “wise in his own conceit.”
d. He will think that he has superior wisdom, and will likely attempt to promote it elsewhere and do even more damage.
6. Pray for wisdom in knowing when to answer and when not to answer a fool.
The Reason for the Apparent Contradiction
1. Ecc. 3:7 – There is a time to speak and a time to keep silent.
a. Wisdom knows the difference.
b. In minor issues of no significance, it is often best to ignore it.
c. However, in more substantial issues (where damage could be done), it may be wise to confront and reprove the fool’s folly.
d. Different situations may require a different response.
e. Pray for wisdom in dealing with fools.
f. There may be times when it is not wise to debate with a fool; but there may be times when reproof and correction are necessary.
g. Prov. 15:23 – “a word spoken in due season, how good is it!”
h. Knowing what to say and when to say it is an art… wisdom in action.
2. Solomon obviously did not want to lay down a hard and fast rule on answering a fool because folly comes in countless forms and every situation is different.
3. Also, these two proverbs were placed together and were intended to be read together.
a. Together, they give you the whole picture.
b. Either proverb alone could be misleading because it speaks of only one type of situation and should not be applied in all situations.
c. Taken together as a unit, they are not contradictory; they actually reinforce each other.
4. Also, the juxtaposition of these two verses is designed to highlight the difficulty of dealing with a fool.
a. There really is no good way to deal with a fool.
b. There is an upside to answering a fool, but there is a downside.
c. There is an upside to not answering a fool, and there is a downside.
5. I guess you could say that Solomon wants us to know that dealing with fools is a lose-lose situation.
a. He is not going to be corrected by truth or wisdom.
b. He may be successful in dragging you down to his level.
c. The Jewish rabbis wrote another proverb (not part of Scripture – a proverb of tradition) that says, “A fool can ask more questions in an hour than a wise man could answer in a year.”
d. You may not want to spend the rest of your days answering the arrogant questions of foolish men.
e. And yet on the other hand, some of those foolish questions, under certain circumstances, may require a response.
f. Be careful in dealing with fools!
Proverbs 26:6
Sending a Message by a Fool
Introduction:
1. This is a proverb about sending messages… about communication and various means of communication.
2. Solomon didn’t have a cell phone. He didn’t have a land line. He didn’t even have a Morse code… or a beeper. In his day, he couldn’t tweet, email, fax, Facebook each other, or text.
3. They had to rely on sending messages the real old fashioned way: writing it down and giving it to a messenger to deliver it for you.
4. Communication was a problem in Solomon’s day. Not all messengers were faithful or loyal.
5. Therefore, HOW you sent a message was critical, because communication is critical in all human relationships, business endeavors, and social contact.
1. Sendeth:
a. In this passage, the word means to send out; to send away; to send; to let go; to send on an errand.
b. It has a few other shades of meaning that are not applicable in this verse.
c. The term is used elsewhere in the very same way – of sending someone away with a message to deliver.
d. Esther 3:13 – “And the letters were sent by posts into all the king’s provinces.”
2. Message:
a. Defined: A matter; a word; speech; something said; a report; a cause; advice; business; legal matter; lawsuit.
b. It is used of a royal edict in Esther 1:19.
c. It was used of the report the Queen of Sheba had heard about Solomon (I Kings 10:6).
d. Proverbs 18:13 – it is used of “answering a matter.”
e. Gen. 37:14 – Messages had to be delivered by human beings. He was sent to bring a “word” (message – report).
3. Solomon had a kingdom to run.
a. He had to have constant communication with the wealthy land owners in the country, with the large farmers, with the business owners, with the military, as well as with the kings of bordering nations.
b. Certainly some of his messages would have been personal and of relatively little significance.
c. But some of his messages could have a great impact on his whole country. It could affect the prosperity of their business. It could affect their national security. It could affect huge business contracts and deals. It could affect the capture of murderers, rapists, and thieves.
d. Sending messages has always been vital to any people in any age.
4. By the hand of a fool…
a. The expression “by the hand of” spoke of actually handing a manuscript or a message into the hand of a messenger.
• Sometimes it was used figuratively. A message may be delivered orally so that no “paper trail” was left in case the messenger was captured.
• The expression basically meant “by means of” a messenger.
b. The word “fool” is not a new word in the book of Proverbs.
• The fool is a rebellious fool; an immoral fool; a mischievous fool; an insolent fool; a stupid fool who refuses to be corrected.
• The fool is characterized by a lack of understanding, but not simply because of a lack of intellect. The fool is a fool by choice.
• His choice involves morals. He chooses the path of folly rather than the pathway of the wise… usually because he thinks he’s smarter than everyone else.
c. In this proverb, Solomon speaks about the results of sending off an important message by the hand of a fool.
• It may involve giving him a written record of an important message to deliver… and expecting the written record be delivered to the intended recipient only… and on time.
• It may involve whispering information into his ear and expecting him to deliver it verbatim… without any changes or variations.
• It may have involved sending a message in a code so that even the messenger could not know the information being delivered.
5. As a king, Solomon probably sent out many messages by posts every single day… all over the kingdom and beyond.
a. He more than anyone knew the value of a good, faithful, loyal messenger.
b. Others might look on his position as a mere messenger boy… a delivery boy.
c. Solomon realized what vital link the messenger was from the throne throughout the whole realm and beyond.
d. In the book of Proverbs Solomon wrote several times about the value of a faithful messenger.
• If you are going to send a message, you want to be sure that the one you send with that message is on your side and has your best interest in mind.
• If you are going to send a message, you want to be sure that the message you “hand off” to your messenger is going to be delivered to the intended recipient and that person only.
• If you are going to send out a message, be SURE that the message is not going to get into the wrong hands.
• A message in the wrong hands can be disastrous for a country… a business…
• If the message got into the wrong hands (say, the Philistines!) it could do irreparable harm to the nation.
e. Solomon learned (probably the hard way) of the danger and damage of a messenger who was not loyal and reliable—a fool!
f. Solomon shares what he thinks about a foolish messenger.
A. Cutting off the feet
1. Sending a message by a fool is like cutting off your own feet.
a. Much of the route of a messenger was on foot. They walked—like a mailman… only much greater distances.
b. Thus, having a faithful messenger was like having an extra set of feet – someone to do the walking and delivering for you.
c. By employing a foolish and unfaithful messenger, not only do you not have an extra set of feet, you cut off the ones you do have!
d. Try walking a great distance to deliver an important message after you have cut off both of your feet.
e. The point of this illustration is that the message will not get delivered. It is useless and pointless to send a man with no feet on a long walk to deliver a message.
B. Drinking Damage
1. Damage: To do wrong; to do violence; to be violated; injure; destruction; plunder as a thief; lawlessness; lack of moral restraint and terror. (Interestingly, the ancient Hebrew word is hamas.)
a. Prov. 8:36 – The word translated “damage” in Prov. 26:6 is translated “wrongs” in this proverb. The one who sins against Lady Wisdom “wrongs” his own soul. (Does damage to himself; self-inflicted injury and harm.)
2. Drink: The Hebrew term means to drink—either literally or figuratively.
a. It is used of a literal drinking of beverages at a feast.
b. It is used figuratively of drinking in God’s wrath from a cup of judgment. (Prov. 4:17 – they drink the wine of violence.)
c. It is used in a figurative sense of experiencing something – taking it in… drinking it up…
d. Obviously, Solomon is using it in a figurative sense here: damage is not a liquid.
3. Solomon likens trusting a fool with an important message to drinking in damage, violence, injury, terror, and plunder.
a. Who in their right mind would drink in a cup of violence, damage, injury, and harm?
b. No one would KNOWINGLY do such a thing.
c. Thus, no one should knowingly send a message by means of a messenger who is not loyal and trustworthy.
d. If there is any chance that that messenger is going to turn on you, be disloyal to you, or deliver that message to someone other than the one to whom it was being sent, then do NOT use that foolish, immoral, rebellious, and unreliable messenger!
e. That’s the meaning of this proverb.
f. It is similar in meaning to Proverbs 25:19 – Confidence in an unfaithful man is like a broken tooth or a foot out of joint.
• Trusting a message to a messenger who is a fool is also putting confidence in an unfaithful man.
• It too will end up hurting you and not helping you.
g. Far better is it to use a RELIABLE messenger (Proverbs 25:13).
• This messenger “refresheth the soul of his masters” like cool refreshing snow or cool water in time of harvest.
• A reliable messenger was priceless in Solomon’s day and in ours.
Application to today:
1. Communication is just as important today as in Solomon’s day. In fact, it is far more important.
2. Yet the problem Solomon faced in his day is no different in kind that what we face today: messengers who may not have our best interest in mind… messengers who may turn on us… messengers who may deliver our message to someone other than the one for whom it was intended.
3. And like Solomon’s day, there could be serious consequences of a messenger like that: it could be damaging and come back to BITE you.
4. Today our messengers are primarily electronic: email; texts; faxes; Facebook postings; Twitter; etc.
5. We may not be engaged in running a kingdom, but we send out a lot of messages… and most of them go out on the WORLD WIDE web.
6. That means that we need to be extra careful about what we send on those messengers.
7. Before you send a message, a document, a picture, or a text, ask yourself this question:
a. What if this message or picture got into the wrong hands inadvertently?
b. What if this message/picture which we think is so funny and cute today showed up a Google search a potential employer does on me in 10 years from now? You might think it is funny at 18 or 20, but it could come back to BITE you one day.
c. What if you sent out a message in anger and once you cooled off you wanted to retract it. Could you do that? Or isn’t it too late?
8. In some ways, the problems that Solomon faced were similar to ours. But in other ways, we live in a very different world.
a. The problem of unreliable “messengers” has always been around.
b. But today, we are almost locked in to an internet and other devices that send out millions of messages a minute worldwide.
c. One you place information, requests, orders, pictures, or letters into the hands of these messengers… it is irreversible and it could easily get into the hands of OTHER messengers.
d. Be aware that the electronic messengers that we have to use today do NOT have your best interest in mind.
e. These messengers don’t have a mind or a conscience; they are not loyal to you; they do not faithfully keep your secret documents secret.
f. Therefore, we should use great caution in using such instant messengers.
g. Careless use of these messengers could be like cutting off your feet… or drinking in damage… injury… hurt… destruction.
h. Mark 4:22 – “For there is nothing hid, which shall not be manifested; neither was anything kept secret, but that it should come abroad.”
• The disciples were to be lights for the Lord – shining out truth and righteousness for all to see.
• We should have nothing to hide.
• Thus, whatever we write in an email, or post on Facebook, or send in a text or as a picture, should also be LIGHT… something we would not be ashamed of if it were “made manifest” = because it might just be!
i. Don’t trust any messenger that is so foolish and unreliable as to cause you and others harm.
Proverbs 26:7
A Parable in the Mouth of Fools
Introduction:
1. Have you ever seen those tests where various pictures are given and you are told to find “what’s wrong with this picture?”
2. In this chapter, Solomon has been setting side by side, things that don’t belong side by side.
a. Vs. 1: snow in summer; honor for a fool.
b. Vs. 4: whether to answer a fool or not to answer a fool.
c. Vs. 6: sending a message but using a fool to deliver it; it’s like trying to deliver a message by cutting off your feet—a messenger without feet…
d. Vs. 7: a parable and a fool’s mouth… they don’t go together.
The legs of a lame man…
1. Solomon is using a lame man as his illustration.
a. Lame: Crippled; maimed; i.e., pertaining to a person in a more or less permanent physically incapacitated state, where body parts do not function normally.
b. I Kings 18:21 – This term (lame) is translated “halt” in this verse. It speaks of being incapacitated to make a decision or hobbling between two opinions… like a man hobbling on two crutches.
c. II Sam. 4:4 – It was also used of Mephibosheth who fell and became lame in his feet.
2. “Are not equal”
a. This expression means: To hang down; to hang limp; dangle; to be weak and not able to move or function; to be feeble; dried up; made thin; poor; unequal… like a man on crutches.
b. The picture Solomon paints is one of a man who is lame in his legs; he is incapacitated; unable to function; his legs are dried up and feeble.
c. The legs of the lame were limp, almost lifeless and useless.
3. A lame man might have lots of other good qualities, but his legs were not his forte.
a. He might be a fine artist, but he would not be expected to be an athlete or run a race.
b. He might be a wonderful teacher, but he would never be a good dancer… or a mailman… or a marathon runner. That would not be consistent with the facts.
4. In our culture if a man who was lame wanted to be a dancer, an athlete, or a runner, we would probably cheer him on and shout, “Go for it! You can be whatever you want to be; you can do whatever you want to do.” (But of course, that is not true.)
5. But in Solomon’s day that kind of cheering would be considered foolish and even cruel. They were much more sensible than we are.
a. There were no Special Olympics in that day. He would have to compete against the top athletes.
b. They would look at a lame man trying to be an athlete and think of him as someone to be pitied… a poor fool.
c. Doesn’t he realize that he can’t do that? He’s never going to be able to compete. Doesn’t he accept reality? Why does he want to accentuate his deficiencies? Why would he want to publicly display his weakness? Why would he want to make a fool of himself by attempting to be something he is obviously not meant to be? Doesn’t he even realize he is in over his head?
d. He should do something else. He should accept the facts of life and seek to be a painter, a teacher, a politician, or use his hands as a craftsman.
e. They would think, “If your legs are no good, accept the facts of life and develop your strengths.”
f. In Solomon’s day, a lame man who attempted to do something for which he was ill equipped would not be considered heroic, but foolish.
g. The legs of a lame man are not equal: they are limp and useless. Therefore he would be ill-advised to set his sights on becoming a marathon runner or a dancer. A lame man and a dancer or runner doesn’t go together. There would be something wrong and incongruous with that picture.
A parable in the mouth of fools…
1. The point: A parable and the mouth of a fool don’t fit together either!
2. When a fool opens his mouth and begins to speak parables, there is something inappropriate, incongruous and just plain wrong about that.
3. Parable: A poetic figure of speech; a proverb; words of wisdom; an allegory; a discourse of ethical and moral sayings.
a. The word “parable” here is the word translated “proverb” in Prov. 10:1.
b. But the word itself is much broader and inclusive of more types of “words of wisdom” than the short, concise, and pithy sayings in the book of Proverbs.
c. It could include poems, allegories, riddles, or the kind of parables that Jesus told.
d. The term “parable” is used next to the word “riddle” in Ezekiel 17:2 and were used interchangeably to refer to the same figure of speech.
4. The “parable” in the mouth of a fool should be understood in the broader sense of any type of literary device used to put forth words of intelligence, understanding, and wisdom.
5. The point of the proverb is simple:
a. It is just as incongruous and inappropriate for a fool to attempt to speak forth words of wisdom as it is for a lame man to attempt to dance for an audience or to run a marathon.
b. There is something wrong with this picture! These things don’t go together… they don’t fit together. It’s like trying to put a round peg in a square hole. It doesn’t fit.
c. Proverbs 17:7 – “Excellent speech becometh not a fool.” The two don’t go together. A fool shouldn’t even try.
d. Don’t attempt that for which you are ill-equipped.
e. When someone who has a lousy voice gets up to sing, it makes people cringe. People are thinking, “That poor fool. Doesn’t he realize how bad he sounds?”
f. When someone who is lame gets up to dance, people pity him and think, “Doesn’t he realize that he can’t do that? I feel sorry for him—he’s making a fool of himself.”
g. You are embarrassed for that person.
h. And now, more to our point, when someone who doesn’t know what he’s talking about gets up to explain a difficult concept, people cringe and think, “That poor fool. Why is he displaying his weakness… accentuate his deficiencies? Doesn’t he realize he’s in over his head? He would do much better to just sit down and be quiet.”
6. Prov. 24:7 – “Wisdom is too high for a fool.”
a. Wisdom is out of his league. It is over his head. It is beyond him.
b. Thus, he would do well not to attempt to speak forth words of wisdom or be a teacher of wisdom. He will surely botch his attempt. It will not come off well. He will only make more of a fool of himself… like a lame man who attempts something that his legs won’t allow him to do.
c. He would do well to acknowledge his shortcomings in this area and keep quiet.
d. We would do well to learn from this proverb: when it comes to topics that are “over our heads”, don’t pretend to be an expert on the subject and start shooting off your mouth. We would do better to realize our weakness on that subject, and keep quiet.
e. This can become a very delicate issue in the local church.
• Someone who clearly does NOT have the gift of teaching may long to teach and volunteer to teach often…
• Or a relatively new believer wants to be an elder…
• Or someone who is not proficient in a musical instrument wants to play special music…
• Or someone who does not have a solo voice wants to sing a solo.
• Often it is with the very best of intentions and from a good heart… which makes it all the more difficult to deal with.
• A man who is lame shouldn’t try to be a dancer or a runner. He should acknowledge that that is not his strength. He should learn what his strengths are and develop them.
• A believer too should learn what his gifts are and develop them… rather than to seek to serve in a way in which he is not equipped.
• If someone who cannot play the violin well attempts to play special music in church in hopes of bringing attention and glory to God… the result is that all the attention goes to the sour notes… and screeching sounds of horse hairs scraping against cat guts. It does not cause our attention to go to the Lord. That believer might do a great job on the cleanup crew or as a Sunday school teacher… but not as a violinist.
7. Prov. 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.”
a. If you don’t know what you’re talking about—then don’t say anything! There’s nothing wrong with being ignorant.
b. But there is something wrong with being FOOLISH—and saying foolish things. You’re better off being quiet and letting others speak.
c. It is great wisdom to know when and where to speak… and when and where to be silent.
8. Attempting to put a parable or any literary device designed to convey wisdom in the mouth of a fool is never appropriate.
a. Just as the legs of a lame man are useless and ineffective, so are words of so called wisdom in the mouth of a fool.
b. Why accentuate one’s infirmity?
c. It’s much better for the lame man not to attempt to dance.
d. It’s much better for the man who doesn’t know what he’s talking about to keep quiet.
e. Keeping this proverb in mind might prevent us from making a fool of ourselves at some point in the future.
f. Instead of having people look at us cringing and feeling embarrassed for us, it is better to keep quiet and let them “esteem us to be a man of understanding.”
Proverbs 26:8
Giving Honor to a Fool
Introduction:
1. So far in this chapter, Solomon has been speaking much about fools.
a. Vs.1 – Honor is not seemly for a fool.
b. Vs. 3 – A rod for the back of a fool.
c. Vs. 4-5 – The dilemma about whether or not to answer a fool.
d. Vs. 6 – Sending a message by the hand of a fool.
e. Vs. 7 – A parable in the mouth of a fool.
f. Vs. 8 – Giving honor to a fool.
2. Verses 1 and 8 are very similar in that they both speak of giving honor to a fool.
a. But there is a major distinction.
b. Verse 1 speaks of the unseemliness of it.
c. Verse 8 speaks of the danger of it.
1. At first the connection between the illustration and the application was not apparent.
a. The immediate picture that came to mind was putting a stone in a slingshot, pulling the rubber bands, and letting it fly out. (We used inner tubes sliced just right for the sling shot.)
b. We usually think of slingshots as a V-shaped stick with rubber bands which when pulled cause the stone to fly.
c. But in the Middle East they used a very different kind of sling shot. They didn’t use inner tubes; they used leather—which has virtually no elasticity.
d. Their sling shot did not use the spring of rubber bands. They used the force of twirling the stone overhead and then releasing it at just the right moment.
e. Their type of sling shot requires a little more skill than the type we are accustomed to.
2. After examining several different interpretations for this proverb, I have chosen to focus on the word BINDETH as the key in its meaning.
a. Bindeth defined: To bind; to cramp; to narrow; restrict; to wrap; to bundle up; to confine.
b. Num. 22:26 – Here the term is translated “narrow place” which offered no way to escape… no way to turn. (stuck)
3. “Binding a stone in a sling”
a. With this definition in mind, it enables us to better understand what the expression means.
b. Solomon is not speaking about placing a stone in a V-shaped sling shot.
c. He is speaking about “binding” a stone in the type of sling used in the Middle East – the type that is twirled over your head before releasing.
d. The use of the word “bind” indicates that the stone was not placed in the sling very carefully.
e. Rather, it was placed there carelessly. It was placed in the sling in such a way that it was restricted.
f. It was cramped and wrapped up in such a way that it was twirled, and it was time to release the stone, it would become entangled, all bound up, and would not release properly.
g. Instead of hitting the intended target, it could whip back around and hit the person throwing the stone in the head!
h. In other words, misplacing the stone through carelessness didn’t help you—it HURT you!
i. It didn’t accomplished what you hoped it would; it came back to bite you—and give you a black eye!
j. You would be much better off taking a little extra time to be sure that the stone is placed in the sling properly.
1. Solomon states in this proverb that in some way(s), carelessly binding a stone in a sling is like giving honor to a fool.
a. Solomon already told us that there is something unseemly (inappropriate and unfitting) about giving honor to a fool. It is as inappropriate as snow in summer. (vs.1) Something is wrong with that picture.
b. Now his point is that not only is it inappropriate—it is outright dangerous!
2. It is careless and reckless to give honor to a fool.
a. It is as careless and reckless as placing a stone in a sling in such a way that it becomes entangled and hits you in the head.
• Giving honor to a fool is careless because it was not well thought out.
• Are you SURE that is the person you really want to honor… the one who just did something foolish?
• If a person is placing a stone in a sling that he is going to swing over his own head, he should be very careful about the way the stone is placed in the sling. Like the person folding a parachute – you want to be very careful about HOW you fold it, especially if it is the one that you are going to use on your next jump!
• Giving honor to a fool is careless because by giving honor to a fool for his folly, you can only expect more of the same!
• Behavior that is rewarded will be repeated.
• You might want to rethink the giving of honor… and place it a little more carefully on someone else other than the fool.
b. Giving honor to a fool is harmful to the one who gives the honor. It may come back to bite you or give you a black eye!
• The manager may carelessly give honor to one of his workers by giving him a promotion.
» However, if the worker is a fool and didn’t deserve the honor, the manager may discover that his decision to honor him may come back to bite him.
» It might hit him right between the eyes… especially if the foolish worker makes a mess in his new position and the CEO or the owner discovers that you were the one who honored that fool!
• The coach that honors a player by making him captain needs to be careful in that decision.
» Honoring a player that is talented but does not give his best effort may come back to bite you.
» The slackness of the captain may spread to the rest of the team and ruin their chances for victory.
» That careless choice is like being careless about placing a stone in a sling. That rock could hit you in the head!
• I Tim.3:6 – “Not a novice, lest being lifted up with pride he fall into the condemnation of the devil.”
» Paul warns Timothy about appointing a “novice” to the position of an elder.
» A novice is likely to do something foolish because of a lack of maturity.
» That may prove to be harmful and hurtful to the church and to the one who appointed him.
• There is a place for positive reinforcement in parenting. But there is no place for honoring foolish behavior of a child.
» If a child is behaving poorly and foolishly, don’t reward that bad behavior. Don’t honor him.
» That will only result in more of the same kind of foolish behavior.
c. Honor that is misplaced (like a stone that is not carefully placed in a sling) can hurt you.
• Of course, even with interviewing people and being as careful as you can be, sometimes, fools do get honored and promoted.
• But if you KNOW someone to be foolish… slack in his work… a goof off… unreliable… unstable… don’t honor him with a promotion!
• Don’t assume that if he is put in a high position that he will change. It may simply provide him with a broader platform to perform his folly.
• Folly in Proverbs is a moral failure.
• That’s why character matters so. Honor good character and you will get more of it; honor folly and you will get more of that too!
3. Examples of misplaced honor
a. I Sam. 8:1-3 – When Samuel was old, he appointed his sons to be judges in Israel.
• Samuel knew that his sons were foolish young men – sons of Belial.
• Samuel knew that his sons did not walk with the Lord: they took bribes and perverted judgment in the land.
• Nevertheless, Samuel honored them by promoting them to the position of judges.
• This came back to hurt Samuel: it tarnished his testimony.
• It hurt the nation too: the people (who also knew what Samuel’s sons were like) ended up pleading for a king like all the other nations. They knew these sons would run the nation into the ground.
4. Be careful in giving honor.
a. Rom. 13:7c – Give honor to whom it is due.
• But don’t give honor where it is not due.
• Our culture is changing; we seem to want to honor everyone and everything equally—which itself is folly.
» Everyone gets a reward; everyone gets a crown; everyone gets an A; everyone is promoted.
» But using that method, fools will be rewarded and honored too. The result is more folly!
• Before you bestow honor on someone, Solomon warns us to be sure it is earned… deserved… warranted.
• A hastily chosen “honor” can do more harm than good.
• When placing a stone in a sling, it is a good idea to take a little extra time to be sure the stone is properly placed so that it doesn’t hit you in the head.
• When giving out honor, rewards, or promotions, it is a good idea to take a little extra time to be sure that the honor is properly placed… so that it doesn’t end up hurting you down the road a piece.
Proverbs 26:9
A Parable in the Mouth of Fools
Introduction:
1. As we noted last week, the first part of this chapter deals with fools and their folly.
a. Vs.1 – Honor is not seemly for a fool.
b. Vs. 3 – A rod for the back of a fool.
c. Vs. 4-5 – The dilemma about whether or not to answer a fool.
d. Vs. 6 – Sending a message by the hand of a fool.
e. Vs. 7 – A parable in the mouth of a fool.
f. Vs. 8 – Giving honor to a fool.
g. Vs. 9 – AS proverb in the mouth of a fool.
2. Verses 7 and 9 are similar in that they both speak about a proverb in the mouth of a fool – but they each drive home a different point.
a. Verse 7:
i. It is just as incongruous and inappropriate for a fool to attempt to speak forth words of wisdom as it is for a lame man to attempt to dance for an audience or to run a marathon.
ii. There is something wrong with this picture! These things don’t go together… they don’t fit together. It’s like trying to put a round peg in a square hole. It doesn’t fit.
b. Verse 9:
• Solomon continues that theme.
• However, here he states that a parable in the mouth of a fool is not only inappropriate, it can be downright painful!
3. The parallel here is obvious:
a. The fool and the drunkard are being compared. It is obvious how a fool and drunkard are alike.
b. The thorn in the hand and the parable in the mouth are being compared. It takes a little thinking to discern how a thorn in the hand and a parable in the mouth of a fool are the same.
A thorn in the hand of a drunkard…
1. The first thing we might note in this illustration is the fact that a thorn does not belong stuck in one’s hand. It’s not supposed to be there. That’s not the place for a thorn. Thorns belong on a thorn bush—not in your hand!
a. Thorns did serve a purpose.
b. They made good hedges. A large, thick hedge of thorns would serve as a great barrier to keep the unwanted ones out. It would serve as a wall of protection.
c. Thorns were also used in the Bible as kindling for fires. They were thin and not good for much else. But because they were thin they dried out easily and could be gathered for a fire and got the fire started quickly. In their place they were valuable. Besides, burning them removed them from the farm or the camp and prevented people from harm.
d. Thorns were good in a hedge or in a fire—but not good when wedged and twisted into your hand.
2. The second thing that comes to mind about a thorn in the hand is the pain involved. It hurts!
3. There are several reasons why a drunkard might have a thorn stuck in his hand… none of which are good reasons.
a. If he wasn’t drunk, he would be much more careful around thorns. The reason the thorn went up into his hand was because he was sloppy, unstable on his feet, careless, and unthinking.
b. If he wasn’t drunk, he would treat thorns with respect. When something is dangerous (like a chainsaw), it needs to be feared and treated with respect. He did not respect the thorn bush for what it was.
c. Sometimes drunkards think that they can do anything.
• They think that they can swim across the lake and sometimes drown.
• They think that they can drive a car and sometimes crash.
• Drunkards think that they can drink whiskey to keep themselves warm, and then go skiing—only to find that they get hurt.
• They think that they can fool around on the escalator and sometimes they drop 20 feet on to the concrete below—like the drunken teenager in the subway station in Boston this week.
d. Drunkards like to show off.
• They show off by attempting to do foolish things to draw attention to themselves.
• I saw a drunkard eat a light bulb on a dare. That can’t be good for your stomach.
• Because of foolish pride, drunkards think that they can handle things that they are unable to handle and they get hurt in the process.
e. A drunkard lacks common sense. Therefore, he plays with fire (or thorns) and gets hurt.
f. Drunkards are usually insensitive to pain—until the next day.
4. Thus, a thorn in the hand of a drunkard is a good illustration because it can be applied in lots of different real life situations.
1. A parable (proverb) does not belong in the mouth of fools—just like a thorn does not belong in one’s hand.
a. A parable (proverb) belongs in the mouth of a wise man—but not a fool.
b. The wise man knows how to properly apply a proverb; a fool does not.
2. A parable in the mouth of fools can be painful—like a thorn that goes up into one’s hand.
a. A proverb in the mouth of a fool is not going to be applied properly. Therefore, it has the potential of doing more harm than good.
b. It can cause pain to the fool because it makes him LOOK like a fool. He will lose friends. People will not want to be around him.
c. But it can be painful to others as well—especially when the fool blurts out a proverb at an inappropriate time.
d. Proverbs, words of wisdom, and any portion of Scripture when misapplied can be painful as well.
• “He that spareth his rod hateth his son: but he that loveth him chasteneth him betimes.” (Prov.13:24) (This has been misapplied as an excuse for child abuse.)
• “The sluggard will not plow by reason of the cold.” (Prov. 20:4) (This does not mean that he shouldn’t—but that he doesn’t.)
iii. Or perhaps by quoting only a portion of a proverb: “There is a way that seemeth right unto a man.” A fool might end the proverb there and take comfort in the fact that his choice “seems right” to him.
• “I can do all things through Christ who strengtheneth me.”
• “I have more understanding than all my teachers.” (Psalm 119:99)
5. There are several reasons why a fool might attempt to speak forth words of wisdom and end up botching it up.
a. Because, like a drunkard, he is careless and sloppy with God’s Word. He might speak forth a proverb or another portion of Scripture without thinking it through… without meditating upon the real meaning… or without considering the context.
b. Another reason why a fool might misuse a proverb or words of wisdom from God’s Word is because he lacks respect for the Bible and doesn’t seem to mind misusing it for his own purpose. He might quote a portion of a Bible verse because the expression seems to support his argument—regardless of whether or not it actually does.
c. Like a drunkard who thinks he can do anything, the fool thinks that he can handle the Word of God—but he cannot. He does not know it; he does not understand it; he does not value it. Thus, he abuses it to his own demise and to the pain of others. It is painful hearing people abuse and misuse God’s Word. Not just anyone should be a “teacher” of God’s Word. They will receive greater judgment. There are consequences for abusing the Scriptures—but the fool doesn’t care.
d. Also, the fool lacks common sense to use a proverb wisely.
• He is foolish in handling the precious Word of God.
• The fool can make a silly application and think that he is wise.
• However, he can hurt others in doing so. For example, consider a young teenager in the hospital bed, whose body is fractured and in great pain. The teen was texting and got into a horrific car accident. That’s not the time to quote a proverbial saying like, “You reap what you sow.” The teen is learning the lesson by virtue of his or her broken body. They don’t need that truth rubbed in their face.
• A fool doesn’t have the wisdom to use a proverb properly. A word spoken in DUE SEASON, how good it is. But a word of wisdom spoken at the wrong time can be painful.
• It is painful to see such a thing. The fool will discover the hard way how foolish he really is.
• Job’s friends used proverbs—but not to edify. They used them to tear Job to pieces and to inflict pain.
e. The fool likes to “show off” how much he thinks he knows from the Bible by speaking forth proverbs and quoting Scripture.
• But his purpose is not to edify or be edified; his purpose is to show off how much he knows… to show off his “wisdom.”
• And the fool shows off by using verses that he does not really understand and misapplies them in foolish ways.
• This can be dangerous and painful—like a thorn stuck up into one’s hand.
• A proverb or wise saying from God’s word is like a sword. A sword can be used for good—or it can do a lot of damage.
6. Some have also suggested another application here:
a. Just as a drunkard is insensitive to pain, so that if he was pricked by a thorn in his hand, he would not feel it—so too a fool might speak forth words of wisdom designed to convict his conscience and heart—but the fool is insensitive to truth.
b. Thus, the pricking (the pain) which is designed to stir us to action, does the fool and the drunkard no good. They are insensitive to truth and thus the “pricking of conscience” does not lead to repentance.
Proverbs 26:10
Random Hiring
Introduction:
1. The wording in this chapter of Proverbs has been difficult; and this verse in particular.
2. Consider the radical differences in translations on verse 10:
a. KJV: The great God that formed all things both rewardeth the fool, and rewardeth transgressors.
b. Darby: A master roughly worketh every one: he both hireth the fool and hireth passers-by.
c. NET: Like an archer who wounds at random, so is the one who hires a fool or hires any passer-by.
d. Young’s Literal: Great is the Former of all, And He is rewarding a fool, And is rewarding transgressors.
3. The second part of the proverb is the main point of the proverb.
a. The main point of the proverb has to do with the folly of hiring people randomly and indiscriminately.
4. However, the first part (the illustration) in which the language is not clear… at least to me and to the translators and commentators.
a. As we noted, the translations differ wildly… and so do the commentators.
5. The discrepancy in translation does not arise from a textual issue.
a. Rather, it is a matter of words that have several possible meanings… as in English.
b. I have chosen to use the most common meaning of each Hebrew word in question.
c. That does not mean that it is the meaning that Solomon intended, but where two different meanings both make sense, choosing the most common usage is probably the safest.
1. “The great God”
a. Note that the word God is italicized in our English version.
b. It was added by the translators and italicized to let us know that this word was not in the Hebrew text but was their personal interpretation.
c. Thus, for a subject, we are left with the word “great.”
• This term (rab) can mean “much; many; abundance; multitude”
1. This is awkward as a subject because it does not tell us many of what.
• One Hebrew dictionary defined it as captain or chief.
• But most Hebrew dictionaries listed archer as its first and most common definition.
» It is translated archer in Jer. 50:29; Job 16:13; etc.
» Archer seems to make most sense with the meaning of the verb.
2. “That formed all things”
a. The word “formed” also has several meanings.
b. A couple of dictionaries defined it as “rampart; trench; or wall.
c. Most Hebrew dictionaries defined this word as “bore; pierce; pierce through; wound; slay; etc.
d. It is often translated that way:
• Ps. 109:22 – “My heart is pierced within me…
• Ezek 32:26 – “slain by a sword” or “pierced by a sword”
e. Taking the common definition of “pierce” or “wound” seems to best fit with the most common definition for “great”, namely, archer. An archer pierces or wounds.
f. Thus, so far, the first part of the proverb speaks of an archer who wounds.
3. “All things”
a. The KJV has it right here – everything.
b. “All” is clearly the most common meaning for this term.
4. Thus, putting our terms together we have an “archer who pierces all” or an “archer who shoots at everything.”
a. This is why some translators chose the word “randomly” to speak of the way the archer shot.
b. He shoots at everything… meaning, randomly shooting at whatever he sees.
c. This also fits well with the second part of the proverb.
d. The first part of the proverb speaks of an archer shooting at everything he sees.
e. This is foolish behavior—and this too fits nicely in a chapter that has been all about foolish behavior so far (vs.1-9).
f. Thus, this translation fits the most common definition of terms, fits the context, and fits well with the clear meaning in the second part of the proverb.
1. In this part of the proverb Solomon speaks about one who rewards a fool and transgressor.
2. Rewardeth:
a. This term means to hire; to pay; to reward for work done; paying wages for services done.
3. The fool: This is a term we have seen many times—especially in this chapter. This chapter has been all about foolish behavior:
a. Vs. 1 – Honor is not fitting for a fool. (like snow in summer)
b. Vs. 3 – The rod is for the fool’s back.
c. Vs. 4-5 – The quandary of whether to answer a fool or not.
d. Vs. 6 – Sending a message by a fool.
e. Vs. 7 – A parable in the mouth of fools.
f. Vs. 8 – Giving honor to a fool.
g. Vs. 9 – A parable in the mouth of a fool is like a thorn in the flesh.
h. Vs. 10a – The folly of an archer shooting at everything—in light of the fact that he has a limited number of arrows.
4. Thus, in the second part of the proverb (10b) Solomon speaks about another foolish thing: the folly of HIRING just anyone… namely, a fool or a transgressor.
a. Transgressor: One who has crossed the line; transgressor of the law; one who has stepped over the line of good morals, or good judgment.
b. Hiring a fool or one who has crossed over the line (sin; morals; good judgment; etc) is like an archer who shoots his arrows randomly at everything… indiscriminately.
c. This is a foolish thing for an employer to do.
d. Don’t just hire anybody! You will regret it down the road.
5. There are MANY ways in which this could be applied in everyday life.
a. The most obvious is to the employer – one whose responsibility it is to hire workers or employees.
• An employer may have five positions to fill at his company… like an archer that has five arrows in his quiver.
• The archer should want to use those five arrows with great care. He certainly doesn’t want to shoot at anything that moves. He wants to choose his targets carefully.
• In the same way, an employer wants to choose his employees carefully. He doesn’t want to hire the first warm body that walks through the door. That could prove disastrous later on.
• You may end up hiring a fool… and that can make YOU look like a fool.
b. This principle would apply to anyone who places someone in a position.
• Perhaps someone who works in personnel department and has to place people into various positions. Don’t shoot randomly. Be careful who you place and where. Take your time and do a little research.
c. You could even apply this in choosing a mate—especially if you have been waiting for a while.
• Don’t jump and say “I will” to the first person that shows an interest in you.
• Take your time. Make sure he or she is not a “fool” or a “transgressor.”
• Choosing a mate is not exactly “hiring” someone, but the principle of using caution and care in placing someone in a position certainly applies.
• Wait for God’s choice. That’s always worth waiting for.
d. In the local church care needs to be exerted in placing people in various ministries.
• Jas. 3:1 – Be careful about putting someone in a teaching ministry.
• I Tim. 3:6 – Paul warns against placing a “novice” in the office of an elder. That could result in much trouble. He lists many qualifications to look for before “hiring” someone in that position.
• This certainly applies in appointing a pastor. Take your time. Don’t rush. Don’t shoot your arrow at just anything.
• You don’t want fools and transgressors appointed to positions of ministry in the local church.
e. We could also apply this to the political arena.
• We don’t exactly “hire” our senators, governors, and presidents, but we do vote.
• In a sense, we are doing our part in placing a person in an important position.
• Just as it is foolish for an archer to shoot randomly at anything… it is also foolish for us to vote for just anybody without doing a little research.
• We could end up with a fool or a transgressor in an office that enables the fool or transgressor to make laws that will affect our lives.
• Just as an archer should be careful with his arrows, we should be careful with our votes.
f. Hiring a fool or voting for a fool is foolish because it encourages more folly.
• Others will see what you’ve done and may try to imitate the foolish tactics that got the person the job or the election.
• They will assume that that is what you are looking for in an employee or a candidate.
6. Any time we are in a position that involves making a choice to hire, include, vote for, associate with, become a partner with, accept someone, to appoint someone, etc.—don’t be random! Don’t shoot at anything like a berserk archer!
a. The choice of personnel you make can have long lasting effects.
b. And the choice you make can reflect poorly on YOU if you choose someone who turns out to be a fool or a transgressor.
c. Be careful whom you choose. Do your homework.
d. A little research up front enables you to avoid a lot of trouble later.
e. Don’t be like the thoughtless archer who wastes his arrows by shooting at anything and everything. Be discriminating… selective… discerning…
Proverbs 26:11
A Fool and His Folly
Introduction:
1. Thankfully, this is a relatively simple proverb and the wording and the meaning is clear and obvious.
2. Solomon likens a fool to a dog who eats his own vomit.
3. It may not be pleasant to think about, but it is evident what he meant.
4. This is one of those proverbs that paints a mental picture that stays with you.
1. This is a disgusting and revolting thought, by design.
2. It is an ugly truth, but it is a truth. Dogs actually do eat their own vomit.
3. There are a few theories as to why dogs eat their own vomit:
a. In the wild wolves and other animals in the dog family hunt in packs. After feeding on their prey, they return home and vomit in order to feed their young. (So young people, don’t ever again complain about your mother’s cooking!)
b. Another reason given is that they eat their vomit in order to hide any signs of their presence from predators.
c. They obviously have less discriminating palates than do we humans.
4. But the fact remains that dogs do eat their own vomit.
a. We consider it to be a most disgusting practice; so did Solomon in his day.
b. Vomiting all by itself is pretty disgusting. But eating it is “over the edge” disgusting!
c. The thought of it almost makes you want to vomit.
d. When you see a dog eating his vomit you almost have to look the other way it is so sickening.
e. This is one of those repulsive facts of life: dogs eat their own vomit. Even YOUR dog eats his own vomit.
f. It is something that we have all seen and we have all been disgusted by it.
1. Now Solomon makes the application to everyday life.
2. Solomon compares a dog eating his vomit to a fool returning to his foolish behavior.
a. The foolish person is like the disgusting dog.
b. The vomit is like the behavior (an old habit) of the fool.
c. Eating the vomit is like the fool returning practicing his foolish behavior again.
d. The fool may eat something that he shouldn’t (sinful behavior).
• After he ate it, it may upset him. (Lots of foolish and sinful behaviors have consequences that are painful.)
• Then it is so burdensome to his stomach that he vomits it up. (Sometimes sinners get sick of their sin.)
• But eventually, he returns to his foolish behavior, and eats it up again… like a dog eating his vomit.
• An impure appetite seeks impure food.
3. The point Solomon makes is simple: Fools keep on returning to their dirty old habits, no matter how disgusting they are.
a. Consider the alcoholic returning to his alcohol—even after he knows how damaging it is and has been to his health, to his career, to his social life, and especially to his family.
b. Consider the drug addict returning to his drugs—even though he ends up in a gutter somewhere vomiting… or driving down the highway out of control like a lethal weapon.
c. Consider the adulteress who wanders from house to house, ruining lives, breaking up families, causing heartaches, and even violence.
d. Consider the man who has no control over his anger. He might calm down for a while, but sooner or later he returns to his anger and gets in yet another fight.
e. Consider the thief who steals from his company—just a little every day—but it adds up over time. He doesn’t get caught, so he keeps on returning to this practice.
f. Examples of the principle about which Solomon writes abound. There is no end to the application.
4. When we look at these behaviors, our culture likes to consider the one with such deviant behavior as a victim.
a. The alcoholic can’t help it. It was his environment. His father was a problem drinker.
b. The adulteress shouldn’t be judged. She had a bad upbringing. She grew up in a ghetto.
c. The man with anger control isn’t to be blamed. He experienced abuse as a child.
d. Solomon’s estimate of this kind of behavior is not as flattering: he likens them to dogs returning to their own vomit!
e. Of course one’s background and environment has a profound influence on one’s behavior—but it is only one of many influences.
f. Influences cannot force behavioral choices.
g. Bad behavior is a choice… a sinful choice.
h. Bad behavior is not to be traced to a bad environment.
i. Bad behavior is traced to man’s sinful nature.
j. And sin is disgusting. It is revolting and nauseating… like a dog eating his own vomit.
k. This is a bit like shock therapy: Presenting the fool with a vivid and revolting picture of what his behavior is really like.
l. Could you imagine someone going for psychological therapy today and being treated like this?
• Could you image a homosexual or a man with an out of control temper going for counseling and the counselor telling him that his behavior is like a dog returning to his vomit?
• That doesn’t happen. Instead, modern psychology comes up with names of diseases and treats deviant behavior as a disease—as if they “caught” this bad germ somewhere and are not really responsible for it. Then they come up with a drug to treat the disease.
m. Solomon confronts the sinful fool with his bad behavior and does not try to pamper the foolish sinner; nor does he try to play the blame game.
• He lays the responsibility for bad behavior on the shoulders of the sinful fool and nowhere else.
• He doesn’t attempt to pass off the blame; he passes SHAME on the sinner.
• He paints a picture that leads to only one conclusion: this behavior is disgusting and shameful and is to be rejected.
• The whole point of likening this kind of behavior to a dog eating his own vomit is so that this kind of behavior would STOP!
• Think of this the next time you are tempted to return to a dirty old habit. Think of it as eating vomit.
• Making that association might help us to stay away.
n. The real answer of course is for the fool to stop being foolish.
• The answer is for the fool to become wise.
• Prov. 1:1-5 – That’s the stated purpose of the book of Proverbs!
• Ultimately, the way for a fool to become wise is to become wise unto salvation and believe on the Lord and be saved.
5. II Pet. 2:22 – Peter applies this word picture to false prophets.
a. Vs. 20 – In this context, Peter notes the fact that some false teachers do escape the pollutions of the world for a while through a superficial knowledge of Christ.
• By reading the Bible they can learn many things ABOUT God, without really knowing God in a personal or saving way.
• This is like a dog that is given good food, eats it, and seems to enjoy it and benefit from it.
• But then the false teacher is again entangled in the pollutions of the world and overcome by them. He went back to his old, vile habits and is overtaken by them.
• Hence, we have seen church leaders and evangelists who have golden tongues and talk a good talk… but eventually it is manifested that their walk does not match their talk.
• They return to their old, vile habits and end up worse than at the beginning—before their involvement with the Bible.
b. Vs. 22 – Peter quotes Solomon and states that they are like dogs returning to their vomit.
• They escaped their vile habits for a while, but eventually returned.
• The reason they returned is because they are like dogs. They were never converted. Their behavior SEEMED to change outwardly, but because it was not genuine—only superficial—eventually their old nature took over. A dog will always be a dog.
• It is possible to be convicted by sin and sick of it… without being converted. Conviction is not conversion.
• However, God’s grace can turn a dog with filthy habits into a sheep. Only God can convert the sinner—and turn a dog into a sheep.
c. Note also that Peter didn’t beat around the bush in his description of the false teachers.
• He likened them to dirty dogs and he likened their behavior to eating vomit.
• There was no candy-coating here.
• I believe he said it in love (love rejoices in the truth).
• But he used severe language to describe false teachers.
• We don’t have much of a stomach for this kind of language today.
• Peter, Paul, Jude, and John would probably be considered unloving, and even caustic slanderers for the way they spoke of false teachers in their day.
• Of course, we must speak the truth in love, but there is no nice, warm, and fuzzy way to describe ugly things—and false teachers, their teachings, and their lifestyles are ugly… like dogs returning to their vomit.
Proverbs 26:12
Wise in His Own Conceit
Introduction:
1. So far, this chapter has been all about fools.
a. Vs. 1– Honor is not seemly for a fool
b. Vs. 3 – A rod for a fool’s back.
c. Vs. 4-5 – Answering a fool.
d. Vs. 6 – Sending a message by the hand of a fool.
e. Vs. 7 – A parable in the mouth of a fool.
f. Vs. 8 – Giving honor to a fool.
g. Vs. 9 – A parable in the mouth of a fool.
h. Vs. 10 – God pays back the fool.
i. Vs. 11 – A fool returns to his folly.
j. The book of Proverbs has a lot to say about fools. The word “fool” appears 61 times and the word “folly” appears 13 times. It is a major theme of the book.
k. Yet in all of these verses, Solomon doesn’t have one good thing to say about a person who is a fool.
2. Vs. 12 – But when we come to verse 12, Solomon mentions a kind of person that is even WORSE than the fool: a man who is wise in his own conceits.
A man wise in his own conceits
1. First of all, we should note that Solomon speaks of a MAN who is wise in his own conceits.
a. Interestingly, Solomon uses the term “man” that usually refers to men in particular – males.
b. He seems to focus on proud men in this verse.
c. That does not mean that women cannot make application—but the terms indicate that the interpretation refers to men.
d. Pride is not the exclusive possession of males. Women can also be proud.
2. Wise in one’s own conceit
a. Wise: This term can have either a good or bad connotation, depending upon the context.
• Bad: Cunning; subtle, crafty, shrewd.
• Good: Prudent, skilled.
b. In this passage, Solomon is obviously using it in a bad light.
c. Conceit: (The English words “in his own conceit” are one word in Hebrew.)
• The meaning of this term is not a synonym to pride.
• The expression speaks of pride, but not this term.
• Conceit = outward appearance; countenance; in one’s own eyes.
• The expression means a man who is wise in his own sight… in his own eyes.
• It refers not to a man who actually IS wise, but rather to a man who thinks he is.
d. It is bad enough to lack wisdom. It is far worse to lack wisdom and not know it—and actually believe that you are wise.
3. The Bible COMMANDS us not to be wise in our own sight.
a. Prov. 3:7 – Be not wise in thine own eyes.
b. Rom. 12:16 – Be not wise in your own conceits.
c. This is basically a command against PRIDE.
• Pride is the broader umbrella category under which are found several particular types… including thinking of self as being “wise in our own sight.”
• Pride blinds us to spiritual reality.
• Pride blinds us to the truth.
• Pride causes us to think more highly of self than we ought.
• Pride causes us to look down on others.
• Pride is a root of all kinds of evil.
d. The command to “be not wise in thine own eyes” is obeyed through repentance which means humility.
e. James 4:10 – “Humble yourselves in the sight of the Lord, and he shall lift you up.”
• What a contrast to our proverb.
• It is possible for a man (or woman) to exalt self through pride and to become wise in their own sight.
• Or we can humble self in the sight of the Lord.
• The difference is a matter of whose SIGHT we are concerned about: ours or the Lord’s?
• Whose opinion of self really matters to us: ours or the Lord’s?
f. James 4:6 – The good news is that God gives special grace to the humble… but He resists the proud.
• It doesn’t make sense to maintain a proud attitude – an attitude that causes God to resist us.
• We might try to push against that resistance, but we are never going to win. God is bigger than every one of us!
• Spiritually, humility is the only sensible way to live… but then again, pride is not sensible.
• It is wise to be humble; it is foolish to be proud.
4. There are certain things that LEAD towards being wise in our own sight.
a. Prov. 28:11 – Riches.
b. Prov. 3:7 – A lack of godly fear.
c. Prov. 26:5 – Engaging a fool in his folly leads him to think he is wise and that his foolish arguments are worthy of discussion.
d. Rev. 3:17 – A lack of spiritual discernment. The Laodiceans thought that they were spiritual, mature, and pleasing in God’s sight because their pride had blinded them to reality.
e. I Cor. 3:18 – Acceptance in the world. Paul addressed the issue of those who assumed that they were wise because the world considered them wise. Paul’s point is that the wisdom of the world is really folly in God’s sight.
5. Note how the verse begins: “Seest thou a man…”
a. Solomon holds this proud man up for us to take a good look at… to think about what we see in him and in his character.
b. There are good lessons to be learned by observing BAD examples.
1. The proud man IS a fool. Pride is foolish in God’s sight.
2. Solomon states that there is more hope of a fool than the man who is wise in his own conceits.
3. Both are foolish, but the suggestion here is that it is possible for a man to be engaged in foolish behavior and be either proud or humble.
4. A humble fool may be engaged in foolish behavior, but is open to listening to wisdom.
a. A humble fool will respond to rebuke and correction.
b. Prov. 3:7 – “Be not wise in thine own eyes: fear the LORD, and depart from evil.”
• This command is obviously directed to someone who IS wise in his own eyes. He is commanded to stop!
• He is to take his eyes off himself and focus on the Lord and fear God. Focusing on the Lord always results in godly fear.
• And he is to depart from evil – he is commanded to leave his folly behind.
• Thus he is commanded to repent (be not… is a change of mind) and to bring forth fruits of repentance (depart from the evil and foolish behavior)
• That is the way of wisdom. A fool can change and become wise… but it requires humility.
c. Thus, a humble fool can eventually leave his folly behind and become wise.
5. A proud fool is far worse than a humble fool.
a. A proud fool will not listen to correction.
b. A proud fool refuses to acknowledge that he might be wrong—and thus will never turn around.
c. A proud fool thinks he is too smart to listen to the words of wisdom from God’s Word. He knows it all already—or so he thinks.
d. This is far worse because his pride blinds him to the real nature of his folly… it blinds him to the danger of his folly… and most importantly, it blinds him to the truth: his need for wisdom, repentance and humility.
e. As long as he holds on to his pride, he will never change. He will live his whole life that way and go to the grave as a blind, proud, old fool.
f. Being wise in one’s own eyes is dangerous because it prevents a man from improving… from changing… or from correction.
g. Some fools are fools and they know it. There is hope for them.
h. But other fools are fools and don’t know it. They are blinded by self-conceit. There is no hope for them.
i. As Jesus pointed out in Matt. 21:32, there is more hope of a foolish publican than a proud Pharisee.
Proverbs 26:13
A Lion in the Streets!
Introduction:
1. So far, this chapter has described the “fool” in various ways.
2. Now, (from vs.13-16) Solomon describes the “sluggard” – the lazy man.
3. Verse 13 is a simple proverb, yet it has an important statement to make.
4. The point of the proverb is simple to understand: lazy people make excuses for their laziness.
A. Description of the slothful man
1. Slothful defined:
2. He is lazy.
3. He is foolish; laziness and folly go together.
4. He hates to be pressed to be diligent (either in his work or his faith)
5. He is either a liar or is deceived
6. He refuses to work… to be engaged in business… in activity… and sometimes even in social contact.
His excuses…
1. There is a lion in the streets!
a. He states that the “way” and the “streets” aren’t safe.
b. The “way” and the “streets” were where the markets were… where business was conducted.
c. He was excusing himself from taking care of his business… perhaps going to work at his little shop in the streets of the town.
d. Because of the possibility of meeting a lion in the street, he concludes that it is not safe for him to go there.
e. Because of his laziness and his disdain for work, even when there are no real difficulties to keep him from work, he imagines some. He makes them up—and seems to believe them!
f. He thinks that his reasoning is sensible and rational… but obviously, it is not.
g. Everyone else goes out into the streets to go to work and they are not attacked by lions.
h. Somehow, he has managed to convince himself of the danger… not because the danger is real, but because his hatred of work is real.
i. Prov. 20:4 – when it is time to plow, he comes up with an excuse: “It’s too cold out!” Lazy people have no lack of excuses for their laziness.
j. Of course, his excuses are designed to be a cover for his procrastination.
• I’d do it today, but it’s too cold out today. Mañana!
• I’d do it today, but I heard there were lions in the street today. I’ll do it tomorrow.
• And when tomorrow comes, there will be a new list of excuses.
• For him, tomorrow never comes—and the jobs never get done.
• He is the vintage procrastinator—and procrastinating is nothing other than laziness.
2. Today he would be diagnosed with some sort of phobia and would be medicated.
a. That’s what psychologists do today: they listen to the fears people have, call it a disease, and then provide medication to alleviate the symptoms of the disease.
b. They actually convince people that they have a disease and that it is not their fault. They “caught” this disease (like catching a cold) and (like a cold) provide medication as the cure.
c. Solomon suggests taking another method of dealing with this phobia.
• Instead of recommending medication, Solomon recommends a good dose of reality.
» Solomon recommends pointing out that his fear is irrational and should be dropped.
» Solomon doesn’t fall for this person’s irrational excuse.
» Solomon doesn’t coddle this man in his fears. He uses the “glass of cold water in the face” method.
• Instead of blaming his fears on the environment, Solomon points out one’s personal responsibility to be diligent and go to work!
» Prov. 6:6-9 – Go to the ant you sluggard and take a good look and learn something! Get out of bed and go to work!
3. The psychology of the slothful man:
a. Solomon states here that the sluggard associates work with his worst fears –
• He associates going out to work with being eaten alive by a lion! (cf. Prov. 22:13)
• In his own twisted mind, he has associated two things that are really not related to each other.
• He has allowed himself to exaggerate fears and build mountains out of molehills in his own head.
• Of course, it is completely irrational to objective observers, but not to him.
• And this is a CHOICE that he made. It is not a disease that he innocently “caught.”
b. Here Solomon states that the way of the sluggard is like a hedge of thorns.
• By his own irrational imagination, he has hedged himself in to a position in which he sees no way out…
• He has constructed imaginary WALLS that prevent him from going to work… from cleaning the house… from doing his chores… from keeping up with his schoolwork.
• He begins to believe that the hedge is real and that he is trapped.
• He has let things pile up at work because of his lack of self-discipline.
• Thus, when he attempted to get busy, he was facing a MOUNTAIN of work that seemed overwhelming. It seemed impossible to tackle.
• Of course, had he been diligent all along, and kept up with it, it never would have developed into a mountain.
• Because he let his work pile up, he is surrounded by mountains of work… mountains too big to move.
• He finds himself hedged in… no way out… and thus, gives up even trying.
• In reality, it is his laziness that has hedged him in and created obstacles… but you will never convince him of that!
• Somehow, he has convinced himself that giving up and not doing anything is sensible.
c. This same kind of thinking can affect us too. Perhaps not to this degree, but it is the same KIND of thinking.
• For example, the housewife who lets her housework pile up. She too may feel hedged in. It may seem insurmountable… overwhelming… like a mountain that will never be moved… so she quits trying. Things don’t improve when you quit.
• Also, consider the student who gets behind in his work. This student convinces himself that the teacher has assigned too much work. It’s not fair. It’s too hard. I’ll never finish! Students, too, can be inventive about why they don’t have their homework: the dog ate it!
• Or what about the employee who is lazy at work and allows his work to pile up. He too makes excuses: the boss gives me more work than anyone else; it’s not fair. He may feel hedged in and trapped at work. He may even begin to make up excuses to stay at home. He probably will not call in and say, “There is a lion in the street”, but he may call in sick—when he’s not.
4. Application to our spiritual lives:
a. Just as the lazy man can find excuses for not going to work or keeping up with his chores, we can do the same in our spiritual lives.
b. We know we ought to be having a devotion time each day… but we always come up with excuses as to why we couldn’t do so today. Tomorrow I’ll get to it! I woke up late today… I had too much else to do… I had Red Sox tickets… I had to watch the president’s speech on TV… and on and on our excuses go.
c. Our excuses may seem reasonable to self—but not to God. He knows our heart. He is the One who is put in second or third place—behind all our excuses.
d. Or perhaps it is witnessing—we know we should, but we invent reasons to excuse ourselves. (This isn’t the time; he will hate me if I do; I don’t know enough about the Bible; what if he asks me something I can’t answer? I’m not cut out for that…)
e. Our proverb highlights the FOLLY of excuse making… and in doing so lays the blame on the shoulders of the lazy procrastinator.
f. Let’s pray that we would not invent excuses in our walk with God.
Proverbs 26:14-15
More on the Sluggard
Introduction:
1. Verses 13-16 all deal with the sluggard.
2. Some of these proverbs were intended to be comical. They paint a funny mental picture of the sluggard.
3. This was a form of humor long before comics became popular.
4. In verse 13, the picture is that of a sluggard who invents a ridiculous excuse for why he can’t go to work: there’s a lion in the street!
5. Two more pictures of the sluggard’s laziness are seen in verses 14-15.
6. These are not jokes with a punch line that makes you laugh. They are statements which are designed to make you think… designed to cause us to make connections between the sluggard and the illustration. After a little thought, we should be able to see the humor in what is being said.
7. Of course there is really nothing funny about being slothful. But there is some humor in observing the folly of laziness. It is not unlike slapstick comedy – in which a man tries to carry nine bags of groceries and he ends up falling and the groceries spill all over the place. It was foolish to attempt it, and you knew what was going to happen—but it’s still funny when you see it.
8. In a similar vein, Solomon speaks about the folly of laziness.
1. Here the slothful man is compared to a door.
2. The sluggard turns on his bed like a door swings on its hinges… it swings back and forth… back and forth… and back and forth again.
3. The sluggard is like that door on its hinges.
a. First of all, as the hinge anchors the door to the doorjamb, so too the sluggard seems anchored to his bed.
• Prov. 15:19 – The sluggard feels “all hedged in.”
• Prov. 19:15 – Slothfulness casts men into a deep sleep. It needs to be shaken off… but the sluggard refuses to do so. He is anchored to his bed.
• Prov. 20:13 – “Love not sleep.” That is his problem. The book of Proverbs gives a multitude of reasons why you should NOT love sleep.
• Remember that love is a choice. It is choosing to put sleep before other things. It is a matter of priorities.
• In verse 13 we saw that the sluggard fears work (there’s a lion!); here we see that he loves his bed.
• The sluggard loves sleep; he won’t listen to reason; and he is anchored to his bed… like a door on its hinges.
• He will go back and forth on his bed, but he won’t get up.
b. Secondly, the door swings back and forth, but it never gets anywhere. There is a lot of motion but makes no progress.
• Like a door on a hinge, the sluggard follows the same old pattern… back and forth… and never gets anywhere.
• His laziness has him in a perpetual rut…
• Lazy people do a lot of talking about things that need to get done, but they don’t actually DO the work.
• Prov. 14:23 – labor profits; talk does not.
• Nothing gets done. He has a long “to do list” but he never makes any progress on it.
c. Thirdly, the door swings on its hinges and squeaks and groans; so does the lazy man.
• He makes excuses why he can’t get up and go to work. He groans about this ache and that pain.
• He groans and grumbles about all the things that he doesn’t have—because he doesn’t work.
• Prov. 21:25-26 – He has desires like everyone else, but because he refuses to work, his desire remains unsatisfied.
• He sees what others have and he wants all the things others enjoy… but cannot obtain them.
• He is never happy. His life is a life of greedily coveting and never obtaining. He is unfulfilled and unhappy.
• Thus, he complains about his situation as if he were a poor victim of circumstances. He is a victim of his own slothfulness.
d. Fourthly, the door turns back and forth constantly. That is a picture of the lazy man on his bed.
• That does not speak of a restful sleep.
• The lazy man has a guilty conscience because he is lazy and does not go to work like everyone else. Thus, he cannot get a good night’s rest.
• He is awake, tossing and turning all night long… like a door on its hinges swinging back and forth.
• Ecc. 5:12 – The sleep of a laboring man is sweet. The lazy man does not enjoy the blessing of a restful night’s sleep. He stays awake kicking himself for all the things he knows that he should have done but didn’t.
• Ecc. 10:18 – His house is falling apart; he knows he should do something about it; but he’s too lazy. He puts it off… knowing that it is being eaten by termites… and he is tormented.
• Prov. 3:24 – The man who walks in the ways of wisdom (following the advice in the book of Proverbs) shall lie down and his sleep shall be sweet.
• Psalm 127:2 – The Lord “giveth” His beloved sleep.
1. This is another comical mental picture.
a. The scene is a man at the kitchen table and the man starves because he is too lazy to raise up his hand to bring the food up to his mouth!
b. That’s pretty lazy!
c. We have a similar form of humor.
• We often hear jokes like “it’s so cold in Minnesota that your teeth chatter—when they are still in the glass!”
• Or “it’s so hot in Texas that the birds are using potholders to pull up the worms.”
• In Oregon they used to sell a series of cards designed to keep the tourists away. “It rains so much in Oregon that people don’t tan, they rust” or “It rains so much in Oregon that last year 390 people fell off their bikes—and drowned.”
d. Solomon’s point is that some men are so lazy, they starved to death—because they wouldn’t lift their hand up to feed themselves!
2. Solomon’s sluggard holds his hand in his bosom –
a. Presumably this is done to keep it warm. (He likes his warm bed; he likes warm hands too.)
b. Perhaps he is pretending to be lame (like some of the people you see on the streets begging money pretend to be lame).
c. It is certainly not all blistered up from work!
d. Some translations read that he buries his hand in his dish – indicating that he put out his hand to get the food, but is too lazy to bring it up to his mouth. Perhaps the picture is of a man who puts his hand into the dish to get some food and falls asleep with his hand still buried in the dish.
3. It grieves him (wearies; wears out; etc.)
a. For him, raising up his hand is too much like work. It’s too hard. He’s too tired.
b. Even the simplest tasks are too much for him.
4. The point:
a. Most people make the connection between labor and the fruits of one’s labor.
b. Most people, while they would prefer to sit under a tree and sip lemonade, realize that there are many benefits to work and that the positive benefits outweigh the negative aspect to the work.
c. Most people realize that “if I work, I get to eat well; if I don’t work, then I starve.”
d. Reason wins out and they go to work.
e. The sluggard does not reason like this. He wants the fruit of labors, but he refuses to do the necessary work to accomplish it.
f. The sluggard reasons that the fruits of one’s labor are not worth it… he loves his sleep, his bed, and his ease too much.
g. In this comical picture, the lazy man loves inaction so much that he won’t even lift his arm to feed himself… and thus starves.
h. He is addicted to laziness.
i. The sluggard lacks incentive and motivation.
• One would think that hunger would motivate him to lift his hand, but in this case it doesn’t.
• Hunger OUGHT to be a motivator to cause a hungry man to work.
• Hunger hurts. The gnawing pain of hunger should be all the incentive he needs to get out of bed and go to work.
• The uncomfortable pain of hunger should outweigh the uncomfortable toil of work… but it does not for the sluggard.
• But this man has no drive, no ambition, no self-discipline.
• On the surface, it seems rather foolish and comical—but it really isn’t funny. There are many people just like the sluggard Solomon describes.
• What a foolish pity when believers are so slothful in spiritual things that they will not lift their hand to feed their own souls the bread of life!
Proverbs 26:16
The Sluggard’s Estimate of Himself
Introduction:
1. This chapter has a context to it so far.
2. Vs. 1-12 dealt with the fool.
3. Vs. 13-16 dealt with the sluggard.
4. So far we have seen that the sluggard:
a. Vs. 13 – makes excuses for his laziness
b. Vs. 14 – loves his sleep and never gets anywhere
c. Vs. 15 – is so lazy he can’t even feed himself
d. Vs. 16 – is wise in his own conceits
1. “Wise in one’s own conceit” is a form of pride.
a. Wise in one’s own conceit means to be wise in our own eyes.
b. It speaks of the person who THINKS that he is wise… proud of his wisdom.
c. Such a person may be brilliant or foolish.
• Some brilliant people are humble.
• Others are proud of their intelligence.
• Some ignorant people are proud of what they conceive to be their own brilliance.
d. Being wise in one’s own conceit is pride in one’s perceived brilliance.
e. It was the reason for the fall of Lucifer.
• Ezek. 28:12 – He was created “full of wisdom.” His was genuine wisdom. He was full of wisdom. Evidently he was given more wisdom than the other angels. He exceeded them in beauty, wisdom, and position… all of which were grace gifts from God, and thus, nothing of which to boast.
• Ezek. 28:17b – He corrupted his wisdom. Somehow he became proud and conceited of his gift of wisdom. This pride became his downfall.
• Lucifer believed that he was so beautiful, wise, and exalted, that he didn’t really need God. In fact, he desired to be LIKE God… and perhaps replace God one day.
• Pride has its roots in the original sin of Lucifer.
• Think of that the next time you start feeling superior!
2. This is a problem for the sluggard. But he is not alone. Other groups suffer from the same sort of thing.
a. The rich man (Prov. 18:11, 28)
b. The fool (Prov. 26:5)
3. We are commanded NOT to be wise in our own conceits.
a. Prov. 3:7 – By Solomon: Be not wise in thine own eyes.
b. Rom. 12:16 – By Paul: Be not wise in thine own eyes.
c. Evidently this is sin is widespread and common to man.
d. It can and does affect all of us—hence the command to believers.
e. When a person comes to know Christ and God begins to teach him from the Word, it is possible for that knowledge to go to one’s head.
• After having been completely ignorant of the Bible, to learning so much in a year or so, we begin to think we know it all!
• After having been saved for a year and having read through the Bible, and heard many sermons, we now think we know God’s Word inside and out. That is spiritually dangerous.
• Paul said, a little knowledge puffeth up.
• Then after we have been saved a few more years, we discover to our chagrin, how little we really do know about God’s Word! We discover that we are just scratching the surface of the Scriptures. That is spiritually healthy.
• It is no wonder that Paul commands us: Be not wise in your own conceits!
4. Solomon’s point in this proverb is that the sluggard IS wise in his own conceits.
a. He has ignored the warnings against pride and self-exaltation.
b. He has obviously been blinded by his pride. Pride has a tendency to do that – to block our vision from reality.
c. Prov. 26:12 – There is more hope for a fool than the man who is wise in his own eyes. There is more hope for a fool than for the sluggard!
The sluggard feels he is WISER than seven men
1. Not only does the sluggard believe he is wise in his own eyes. He believes that he is WISER than all others.
2. Seven may be used here to represent ALL. In other words, he feels that he is wiser than everybody else.
3. The sluggard shares this trait with the fool. He too thinks he’s smarter than everyone else.
4. “Seven men who can render a reason.”
a. The word seven ought to be understood in a generic sense – more like several. Others see it as a number that speaks of completeness. (all other men)
b. The term “reason” speaks of discretion, intelligence, good taste, good judgment.
c. Men of good taste, men of good judgment, men of discretion are repulsed by the sluggard. They find his lifestyle disgusting.
d. But the sluggard rejects their assessment. He’s too smart for them… at least in his own eyes.
5. There is an inherent danger in thinking you are smarter and wiser than everyone else: you won’t listen to their advice!
a. It’s bad enough to be ignorant. It is far worse to be ignorant and THINK you are wise.
b. Why listen to those who are not as smart as you are?
c. This is a problem for the sluggard. He thinks he’s smarter than anyone else… so why listen to advice?
• What do they know? Why should I kill myself working like the fools out there.
• For what? I can just milk the system without lifting a finger!
• I know how to get food stamps, disability checks, and I’m so smart I’ve been collecting my dead father’s social security checks for six years without getting caught!
d. And if you try to reason with him, his only reply will be, “I am wiser than seven men who can render a reason!”
• Seven men with “reason” (discretion) might try to give him advice and give him seven good reasons why he should get disciplined and go to work… but the sluggard is too smart for them.
6. The sluggard is described for us in this chapter. It is an evil that affects us all and one which we all need to consciously resist and avoid.
a. We can become sluggish physically.
• Our body is the Temple of God and we are to take care of it.
• Physical exercise benefits us a LOT. Paul says that bodily exercise profiteth little (compared to spiritual things). But on earth, exercise is of great benefit.
• Perhaps the doctor has told us we need to exercise. Sluggishness tells us that it is too hard.
• Resist that sluggishness… and get the physical exercise you need! Don’t think you know more about it than your doctor… or seven doctors!
b. We can become sluggish mentally too.
• We no longer exercise our brains. We don’t want to read… we don’t want to think things through… we would prefer to veg on the couch and mindlessly watch TV or videos.
• TV is ok in its place—but don’t ever stop thinking.
• Mental sluggishness will hinder your effectiveness at work and in every other part of your life.
c. We can also become sluggish spiritually.
• We are to exercise ourselves unto godliness. That is a spiritual exercise.
d. There are lots of ways we can exercise ourselves spiritually.
• Reading the Word is spiritual exercise.
• Praying is spiritual exercise.
• Sharing the gospel is spiritual exercise.
• Studying the Bible is spiritual exercise.
• Memorizing Scripture is a spiritual exercise.
• Meditating is a spiritual exercise.
e. Sluggishness will adversely affect our spiritual life.
• It will affect our time in God’s Word; our time in God’s House; our time with God Himself.
• It will cause us to find excuses why we can’t go to church: there’s a lion in the street!
• When it’s time for Sunday school, we will turn over in bed—like a door on its hinge.
• When it’s time to read the Word, we will be too tired to lift our hand to turn the pages.
f. Exercise in spiritual things includes practicing principles from the Scriptures… putting a passage you read recently into practice…
• If you read recently that we are to be kind one toward another—then go out of your way to exercise kindness. Practice it! Put it work!
• If you read recently that we are to forgive one another, then put that command into practice too. If we think about it and are honest, there are probably some people against whom we have been secretly holding a grudge.
• Exercise yourself unto godliness. Obeying this passage involves self-discipline—or temperance—the fruit of the Spirit.
• We are to exercise ourselves in godliness by going for a walk—walking in the Spirit… and manifesting the fruit of the Spirit… by putting them into practice – love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance…
Proverbs 26:17
Meddling with Strife
Introduction:
1. In this chapter so far, Solomon has described the fool (vs. 1-12), the sluggard (vs. 13-16), and now in vs. 17-28 Solomon writes about several other subjects dealing with bad behavior: arguing, deception, gossip, and lying.
2. Verse 17 speaks about the one who sticks his nose into strife—and the consequences of it.
Meddling with strife belonging not to him…
1. Strife: Contention; quarreling; dispute; open hostility; conflict.
a. The term can also be used in a legal dispute or a physical altercation.
b. In our proverb, Solomon is using in the sense of an argument or dispute among everyday people in everyday scenarios.
c. Strife is everywhere.
• There is strife in the office, in the home, in the school, in neighborhoods, in the church, in the workplace, in politics, among nations, etc. Wherever there are people, (fallen human beings) there will be strife.
• It cannot be avoided entirely; therefore, it is a good idea to learn HOW to deal with strife when confronted with it—and you will be confronted with it!
d. This proverb tells us something to avoid when you come upon strife already in progress.
2. “Strife belonging not to him…”
a. This is a particular KIND of strife.
b. Solomon speaks about a man who is “passing by.”
• He just happens to be passing by. He isn’t out looking for trouble. He is not seeking to get involved in an argument.
• He is going about his daily business when he happens to come across others who are arguing.
• This is an argument that has nothing to do with the passer-by.
c. This is strife between or among two or more people—other than the passer by.
d. A person might stumble across people arguing almost anywhere: at the supermarket; at a ball field; at the mall; in the office; at a political rally; at school; in a restaurant; yes, even in church!
e. This is the scenario Solomon envisions in this proverb.
f. No doubt YOU and I have stumbled across this very scene—perhaps multiple times.
g. What should we do?
• There is a show on TV called “What would you do?” in which they set up a fake scene on the streets where someone is being verbally abused.
• In this show, they make heroes out of the people who intervene… who stick their noses into the situation, take sides, and try to defend the one they feel is being abused verbally.
• Obviously, there may be situations that require intervention.
• But this proverb warns us against sticking our noses into other people’s arguments that have nothing to do with us.
3. “Meddling” in someone else’s business—or dispute.
a. The expression translated “He that passeth by and meddleth” is actually one Hebrew word.
b. It speaks about a man who passes by an argument and implies that he sticks his nose in the middle of it (what we call meddling).
c. The Hebrew words means to pass by or to cross over. It is often used in a literal sense of crossing over a line, but is also used figuratively of crossing over a line of propriety. That is the sense in which it is used here.
d. In this proverb, Solomon speaks of a man who not only passes by… but crosses over a line. He oversteps his rightful place.
e. He does so by “meddling” into the affairs of others.
4. Is it a good idea to meddle into the disputes of others? Solomon thinks not.
a. Prov. 20:3 – It is an honour for a man to cease from strife: but every fool will be meddling.
• Honorable men avoid strife; fools meddle.
• Cease: Inactivity or a refusal to become involved in something, a holding back.
• There are times when an honorable man will refuse to become involved in strife. That is wisdom.
b. Prov. 18:6 – The lips of a fool enter into contention. (Therefore, stay out of contention—especially if it has nothing to do with you!)
c. Prov. 25:8 – “Go not forth hastily to strive, lest thou know not what to do in the end thereof, when thy neighbour hath put thee to shame.”
• Don’t be so quick to jump into strife.
• Why? Because once you jump into the fray, you may not be able to jump out so easily.
• You may bring shame upon yourself.
• Why? Because when you jump into someone else’s argument that has nothing to do with you, you don’t know all the facts. You might be assuming things that are not true. Thus, you might be jumping in on the wrong side and be embarrassed in the end.
• In this proverb (25:8) we are told not to go forth hastily into our own disputes. How much less should we haste to get involved in other people’s disputes!
d. II Tim. 2:24 – The servant of the Lord must not strive.
• Of course, we are in a battle for the truth. We are to strive for the truth.
• But in interpersonal problems, and in differences of opinions in earthly things, we are to avoid strife.
• In fact, we are to be peacemakers… not troublemakers.
1. Consider the analogy here:
a. A man who happens to come across others arguing is like a man who comes upon a stray dog. (Dogs were not usually family pets in those days; they were more like scavenger animals.)
b. The man who sticks his nose into the disputes of others is like a man who grabs a dog by his ears.
c. If you pick up a dog by his ears you are most likely going to be bitten. Dogs don’t normally like to be picked up by their ears.
d. And once you grab an angry dog by his ears, you are in trouble.
• Holding him endangers you. He could turn his head and bite.
• Letting him go endangers you too. He is likely to bite you as soon as you let go.
• You can’t win in a situation like that.
2. The point is that people don’t like others sticking their noses into their business—even if the passer by MEANS well, it does not END well.
a. You might have both parties turn on you. If you try to break up a dog fight, BOTH dogs are likely to turn on you.
b. If two dogs are fighting with each other, and you think you will intervene (meddle) and end the fight by grabbing one of the dogs by his ears, you will be sorry.
c. The dog will not thank you for rescuing him. He will bite you for interfering in a dispute that had nothing to do with you.
d. Over the years I have received a good number of phone calls from well-meaning believers from other assemblies who have tried to draw me into a dispute among believers in their church and to take sides.
e. I stay away from such disputes that have nothing to do with me. I like to think of this proverb. It’s like grabbing a dog by the ears. No thank you!
3. I can’t read this proverb without thinking of President Lyndon Johnson, who infamously picked up his beagles by their ears to show them off. (That was in the days before PETA.)
a. Solomon uses this illustration to teach us a lesson in dealing with controversy and strife among men… human beings. (We humans behave somewhat like dogs!)
b. Sometimes the best way to deal with strife and controversy of others is to STAY OUT!
c. Don’t stick your nose into someone else’s business.
d. Even if you mean well, and intend to help, the parties involved may interpret your “help” as “meddling” and they may BITE you for interfering.
e. Jumping into the heat of someone else’s argument is not a good idea.
f. I Peter 4:16 – makes a clear distinction between “suffering as a busybody in other men’s matters” and “suffering as a Christian.”
g. If others are disputing and arguing about things that are none of our business, but we are aware of the dispute, the best thing we can do is to take it to the Lord in prayer.
h. Be ready with words of wisdom when asked.
i. A word spoken “in due season, how good it is!”
Proverbs 26:18-19
The Bad Neighbor
Introduction:
1. Our proverb tonight deals with yet another form of bad behavior: the bad neighbor.
2. This proverb speaks of a man who makes trouble—and then excuses his bad behavior by saying, he was only kidding.
1. Solomon speaks of a “mad man.”
a. The root word here means “to burn; to set on fire”; it is used of a rabid animal; it is used of irrational and senseless behavior;
b. The “mad man” Solomon describes here is a person who like a rabid animal burns inwardly with irrational behavior.
2. The mad man is casting dangerous things around:
a. “Firebrands” – a flash of fire or sparks.
• Perhaps this is a reference to a mad man who goes around lighting fires.
• It could be taken literally; or perhaps more likely, figuratively. Wherever he goes he lights fires of controversy and trouble… leaving a wake of smoke and fire in his path of destruction.
b. Arrows – He shoots arrows… either literally or figuratively.
• He may have literally shot arrows at his neighbor’s goat.
• Or he may be the kind of person who shoots off arrows of contention… arrows of gossip… arrows of backbiting… etc.
• One way or another, he is the neighbor who causes harm and damage every time he comes around.
c. Death – This term speaks of death or pestilence.
• And once again, this could be understood either literally or figuratively.
• Perhaps for fun he uses his neighbor’s goats for target practice… just for fun.
• Or perhaps he casts forth words of death and pestilence… hateful words… pestilent words…
• The term can also be understood as describing the firebrands and arrows – firebrands and arrows of death.
A. Deceiving His Neighbor
1. The illustration above is designed to teach us about a real life situation – a man who deceives his neighbor.
2. Deceives: Delude; betrays; beguiles; mislead; to lie; to deal craftily; pulling a trick on someone.
3. Deceiving one’s neighbor:
a. The term “deceives” implies that this is more threatening and malicious than an innocent and harmless practical joke.
b. Deception is involved.
4. The man described here is a troublemaker.
a. Like a mad man randomly shooting arrows, this man causes insult, harm, or injury deceptively.
B. Saying, “Am not I in Sport?”
1. The term translated “sport” means derision; laughter; making merry; mocking; playing; a game; to have fun.
2. Judges 16:27 – The same word is used of Samson when he became the “sport” for the Philistines. He was there to be mocked and ridiculed. This was clearly malicious and carried out with cruel intent.
3. The “merry making” of the man in our proverb is not done in good humor.
a. It is done to deceive. The man is lying.
b. His purpose is to harm and cause grief—which to him is funny… but certainly not to those he harms along the way.
4. Ecc. 3:4 – Solomon taught that there is a time for “laughter” (same word).
a. Joking, laughter, and merrymaking are all good in their place.
b. There is a time and place for everything.
c. Evidently, the occasion Solomon describes in our proverb is NOT such an occasion. The bad neighbor was laughing and making sport at an inappropriate time.
5. The one “making sport” in our proverb also makes jokes that are themselves inappropriate and in bad taste.
a. It is not just the timing that is inappropriate, but the jokes themselves are not appropriate.
b. Others do not think they are funny.
c. His jokes may be funny to him, but not to others.
d. To others this man and his humor are more like a wild arsonist going about lighting fires randomly… or a mad archer shooting arrows randomly. There is nothing funny about that.
e. Like one who lights fires and shoots arrows—he causes trouble and damage everywhere he goes… death and pestilence follow in his wake.
f. Eph. 5:4 – Some jesting can be evil—and immoral.
• Don’t misread this passage. Paul is not saying that jesting is immoral or “not convenient” (inappropriate).
• He is not condemning all jesting or joking.
• Rather, he is condemning the KIND of jesting that is inappropriate… which in context implies filthy jesting about inappropriate subjects.
6. Merely SAYING that “I am in sport” does not reverse any damage done.
a. Young people engage themselves in this kind of “humor” all the time.
b. They buy cans of spray paint to draw graffiti all over town—just for fun. But the homeowners and city officials don’t think it’s so funny.
c. They light fires in abandoned homes around the city and think it is a riot—but the fire fighters who risk their lives to put it out don’t find it very humorous.
d. They throw rocks or snowballs at cars… and cause accidents.
e. They go through a parking lot and slash tires and get a real kick out of it.
f. And then when caught their lame excuse is, “I didn’t mean to do any damage. We were only playing. It was only a joke.”
g. The judge who hears their lame excuse is probably not going to be swayed by their defense.
h. They think they are just harmless jokesters; but in reality, they are more like dangerous mad men.
i. It is true that they probably had not thought through all the damage and hurt that might ensue after their little escapade, but that is not an excuse.
• That only exacerbates the problem: they are thoughtless… mindless…
• With just a little thought, they could have avoided all that harm and damage.
7. Or what of the deceiver who figuratively cast firebrands at their neighbors by gossiping about them… spreading lies about them… or cheats them in a business deal—and then attempt to excuse their behavior (when caught) by saying it was just a joke?
a. If someone tells lies about another person as a joke (saying he’s an illegal immigrant; he’s gay; or he’s on drugs; etc.) it can do much harm.
b. The damage is already done. This is just like when you light a fire, the damage is already done.
c. To say that it was done in jest does not bring the burned down barn back… nor does it restore one’s reputation.
8. Matthew Henry said that “if men would consider that a lie comes from the devil… that would surely spoil the SPORT of it.”
a. God holds the man accountable to whose form of amusement causes damage and harm to others.
b. The difference between the madman casting arrows wildly and the man who deceives his neighbor in a “joke” is that the madman is not responsible for his actions; but the deceptive jokester is.
c. Another note of contrast between the madman and the one who makes sport at other’s expense is the fact that everybody knows that a mad man with arrows is dangerous; but the jokester can also be just as dangerous and damaging. It doesn’t make that much difference to the one who is injured or harmed!
9. On a lighter note, this passage also can be applied to a more harmless scenario: practical jokes.
a. While Solomon seemed to have something more sinister in mind (cruel jesting) in our proverb, it can certainly be applied to relatively harmless practical jokes.
b. Not everyone appreciates them. Be sensitive to the situation… to the personalities involved as to whether it is appropriate or not.
c. Also be careful that it does not result in bodily harm… or damage to property… or puts others at risk.
d. To throw a gallon of paint on a person as he walks out the door might seem funny to those throwing the paint—but it could damage his eyesight… it could damage property… and it will ruin his clothes. In other words THINK before you play a practical joke.
e. And remember that there is a time and place for everything… but in the wrong place or at the wrong time a practical joke can be completely inappropriate—and not appreciated by anyone.
f. Amusement at the expense of others is not always funny.
g. There is such a thing as crossing the line between harmless humor and mischief that causes harm.
h. Prov. 10:23 – “It is as sport to a fool to do mischief: but a man of understanding hath wisdom.” Use wisdom. It takes wisdom and discernment to recognize the difference between harmless fun… and mischief that hurts.
Proverbs 26:20-21
Wood, Coal, and Fire
Introduction:
1. Verses 20-21 both speak about strife and use the analogy of the relationship between fuel and fire.
2. Verse 20 speaks of how to put a fire out.
3. Verse 21 speaks of how to keep a fire burning.
How to Stop a Fight (vs.20)
1. The illustration:
a. Solomon makes a statement here that everyone can understand. No one would ever object to or argue with the logic of this statement.
b. I have heated my house with wood for almost 30 years (now with wood pellets). If I don’t keep my stove stocked up with food, the fire goes out. I know exactly what Solomon means.
c. Perhaps you have been to the church camping trip and have sat around the campfire. If the fire is not replenished with wood, it goes out.
d. And it doesn’t really matter what kind of fuel you use (wood; pellets; oil; etc.) – When the fuel is gone, the fire dies out.
e. And take this illustration one step further.
• When the fire dies out… the heat dies out.
• This seems to be implied in the illustration.
• Remove the fuel and the fire dies out… and so does the heat subside.
• Without continually supplying a wood stove with wood, the fire goes out… and the house gets cold. The HEAT dies down.
• There is a direct connection between adding fuel and heat.
• Without fuel there is no fire; without fire there is no heat.
• That is the main point of the illustration Solomon uses here.
2. The application:
a. Solomon applies the illustration to the talebearer and strife.
b. Talebearer:
• Whisperer; expressing discontent in low tones; grumbler; complainer.
• Gossiper; slanderer; one who harms others by attacking them verbally falsely.
• It indicates a person who whispers things that will harm others, things that should be kept secret.
c. Usage of the term talebearer:
• Prov. 16:28 – “A whisperer (same word) separates chief friends.”
» One who whispers things they shouldn’t can do a lot of damage to relationships between and among people.
» I have felt the effects of this before—and it can be painful.
» It needlessly destroys friendships and relationships.
» Just as fire and heat can burn down a house, a talebearer and a whisperer can ruin interpersonal relationships.
» It creates heat and friction and ruins friendships.
d. Solomon’s point in Prov. 26:20:
• Talebearers are like fuel that keeps the strife going.
• Strife: Discord; contention; brawling; dissension; dispute; argument; verbal fight; quarrel.
• Just as it takes fuel to keep a fire going, it takes a talebearer… a gossiper… a whisperer… a grumbler to keep an argument or contention going.
• If you want the fire to go out; stop adding fuel to the fire.
• If you want contention to cease, get rid of the talebearer!
• Prov. 22:10 – “Cast out the scorner, and contention shall go out; yea, strife and reproach shall cease.”
e. This principle works in any setting!
• At school:
» In any group of kids at school there is usually one troublemaker. There is one in every crowd.
» There is usually someone who is always saying things and causing strife to an otherwise peaceful group.
» This person gets his kicks out of stirring up trouble verbally and turning one student against another.
» If you are in a group like that—then follow Solomon’s advice: avoid the talebearer. Don’t invite him to activities—even if people think he’s cool.
» He is the fuel to the fire. Stop adding fuel and the fire goes out.
• Home:
» This works at home too.
» Whether it is contention between husband and wife or among the kids… if you stop adding fuel to the fire, the fire will go out—and the heat and friction will be over—relatively quickly… without having to spend $120.00 per hour at a counselor’s office.
• Office:
» There is usually one trouble maker at work that causes heat and friction in the office.
» Do you want the fire to go out? Do you want the contention to cease?
» Then identify the “talebearer—whisperer—backbiter” and then do whatever is appropriate in that setting to get rid of him or her.
• The church:
» The church is certainly not exempt from this kind of strife.
» Our adversary would LOVE to light a local assembly on fire and burn it down!
f. Consider this aspect of human nature:
• When an argument is going on, it is human nature to demand the last word… to get in the last jab or dig.
• And as long as two people have that attitude, the contention will NEVER end.
• One last jab adds just a little more fuel to the fire—and then again the other side throws in one last jab… and on and on it goes.
g. To STOP the argument – someone has to swallow their pride and allow the other person to have the last word… and leave it at that.
• That takes humility… selflessness… but it WORKS every time.
• If the other person is really stubborn, he may want the last 10 words… but eventually, if you don’t fight back, he will grow tired of arguing with himself and cease.
• Eventually—and relatively quickly—the fire will go out… the heat will die down… and the contention ceases.
h. But beware: even after a fire dies down and the flames cease, it may simmer for a while.
• The embers may remain hot for some time after the flames and the fire go out.
• Don’t assume that since you stopped retaliating and it worked—the flames and the fire died down… don’t assume that it’s safe to throw another log on the fire… to get your final jab in AFTER the strife ceased.
• Long after the flames of the fire have ceased, the embers can still be very hot under the surface of ashes… and can quickly start ANOTHER fire.
3. This principle of not adding fuel to the fire works every time.
a. Fire really does require fuel to burn.
b. Arguments really do require words… jabs… digs… gossip… etc. to continue.
c. Without the fuel, the fire dies down, and the heat dissipates—every single time.
d. It takes but a tiny spark to get a massive fire going but it takes fuel to KEEP it going.
e. A little spark will start a fire; a little wisdom will cause it to cease.
How to Start a Fight (vs.21)
1. Verse 21 deals with the very same subject as verse 20, but from the opposite angle. Solomon wanted to cover all bases so that no one would miss his point.
2. Verse 20 spoke of strife CEASING.
3. Verse 21 speaks of strife being KINDLED.
4. Kindle:
a. Physical burning: To glow; to melt; burn; dried up; scorched.
b. Metaphorical burning: To incite passion; to be angry; burn in anger.
c. Obviously, Solomon uses the term in a metaphorical sense.
• Since he is using the analogy of comparing strife to fire, this is the perfect word to use.
• Just as a fire is kindled and sparks into a flame, so too, arguments and contention are kindled… like a fire.
5. Here Solomon states that coal and/or wood are needed to kindle a fire and get it started.
a. So too, at takes a contentious man to kindle strife—and get it started.
b. The contentious man is likened to the spark that gets a fire going.
c. Solomon traces the STARTING of strife to its source: a contentious man (or woman).
d. Contentious:
• Brawling; given to strife and dissension.
• This is the KIND of person who is at the source of the strife—whether in the church, at home, the office, etc.
6. In verses 20-21, the contentious man is compared to the talebearer.
a. Solomon’s point is that this kind of person STARTS the fire (contention). (vs.21)
b. And if he is removed, then the fire will go out. (vs.20)
Proverbs 26:22
The Words of a Talebearer
Introduction:
1. Solomon has been speaking about a talebearer in this section.
a. Verse 20 speaks of how to put a fire out started by a talebearer: get rid of the talebearer and the strife ceases.
b. Verse 21 speaks of how to keep a fire started by a talebearer burning. (The words of a talebearer are like coals to burning embers or wood to a fire – they keep the fire burning.)
c. Verse 22 adds another dimension of meaning to tale bearing.
1. The term “talebearer”
a. This is the same term used in verse 20.
b. Talebearer defined:
• Whisperer; expressing discontent in low tones; grumbler; complainer.
• Gossiper; slanderer; one who harms others by attacking them verbally falsely.
• It indicates a person who whispers things that will harm others, things that should be kept secret.
2. The term “words”
a. This term implies words, speech, and has a wide range of meanings associated with it.
b. It can refer to writings; manners; activities; a report; advice; business affairs.
c. With respect to a talebearer, the concept of words is most natural.
d. However, the term is broad enough to include other means by which a talebearer can inflict harm.
e. You can be talebearer without saying a word. You can write a letter and be a talebearer.
f. You can send an email and be a talebearer.
g. You can post a blog and be a talebearer—to an even wider audience.
h. You can put a post on Facebook and be a talebearer.
i. You can be a talebearer simply by repeating what someone else said and acting as an innocent third party. (That is pretty much the concept behind the English translation – talebearer – one who bears a tale to others.)
j. You don’t have to be the original source of the tale to be a talebearer. All you have to be is one of the little links that bears it along… carries it to along to others… who will carry it along to others.
3. Technology is great. We have many fabulous means of communication today that were not existent in Solomon’s day.
a. They can be used for good. (Arabic Bible Outreach Ministry uses the internet to reach Muslims for Christ; Salem Bible Church and many other church websites promote the gospel and sound doctrine beyond our region.)
b. But technology can also be used for evil. Using it as an electronic talebearer is evil.
c. And it is far worse than the old-fashioned methods in Solomon’s day.
d. Gossip has always spread relatively quickly.
e. But in Solomon’s day slander and gossip spread from one person to another. And it required willing links all along the way – the willing slanderer and the willing ear. If one party refused, the gossip chain was broken and discontinued until another link was found.
f. But today, gossip can be spread to thousands of people all at once—in a second’s time. And it does not always require willing links. Sometimes connections are made automatically.
g. The words of a talebearer are no different in NATURE today than they were in Solomon’s day.
h. But the means of communicating them are MUCH quicker and farther reaching; they can be spread around the world in a moment of time.
i. And there is another danger with electronic tale bearing that people in Solomon’s day didn’t have to worry about. In fact, people in your parents’ generation didn’t have to worry about.
j. In the olden days of tale bearing, there was an extra layer of prevention that doesn’t exist in today’s electronic tale bearing: face to face contact.
k. In Solomon’s day—and granddad’s day, to gossip, you had to look another person in the eye and repeat the gossip. It was done face to face.
l. That made it just a little more difficult to gossip. There was always the possibility of being called on the carpet for it.
m. But today, texts, emails, Facebook, etc. send out gossip and slander without having to look someone in the eye… and with no opportunity for a follow up question (what do you mean by that?).
n. Personal contact has been entirely removed. It can become cold and impersonal…
o. Instead of being whispered in an ear, they are broadcast worldwide on the web with the click of a button.
p. And very often, emails are sent out without as much forethought that goes into an old fashioned letter. People are not very careful about their wording in emails. That can be problematic too.
q. And once you click the button, it is irreversible.
r. And then there is the possibility of hitting “reply to all” by accident.
s. Yes, technology is great—but it comes with some real dangers.
t. Technology can greatly amplify the words of a talebearer.
1. The words of a talebearer are as “laham” (Hebrew word translated wounds).
a. Regardless of how those words were communicated, Solomon states that they are like laham.
2. “Wounds”
a. The KJV and Young’s Translation stand alone in translating this word as “wounds.”
b. It is not a textual issue. The Hebrew word is not disputed; but the meaning of the word is.
c. Virtually every Hebrew dictionary consulted defined the term “laham” as: something gulped; swallowed greedily; a dainty morsel eaten; tidbit of food that is easy to consume.
d. Obviously, these definitions will completely change the meaning of the proverb.
e. Hence, it is probably not possible to be dogmatic.
f. Both translations make perfect sense.
3. Laham as a “wound”
a. Then Solomon is saying that gossip and talebearing HURTS.
b. It is a deep hurt that goes into the very gut of a person and does not heal very quickly or easily.
c. This truth is certainly repeated often in the scriptures. Words are referred to as swords that pierce and wound.
d. Prov. 12:18 – “There is that speaketh like the piercings of a sword…”
e. Psalm 52:2 – “Thy tongue deviseth mischiefs; like a sharp razor, working deceitfully.”
f. Unfortunately, we have all been hurt by the words of others… sometimes deeply—like a sword in the innermost part of the belly.
g. And also—we have probably all hurt others with our thoughtless and caustic words… deeply!
4. Laham as a “dainty morsel”
a. This also makes perfect sense in the proverb.
b. If the term is translated this way, the whole meaning of the proverb is changed.
c. This would mean that Solomon is saying that the words of a talebearer are like dainty morsels to the hearer.
d. In other words, just like people love to gulp down delicious foods, so too people love to gulp down gossip and slander.
e. People are more than eager to listen to slander.
5. Consider the various translations of this proverb:
a. Young’s: The words of a talebearer are as self-inflicted wounds, and they have gone down to the inner parts of the heart.
b. This follows the KJV. All others consulted do not.
c. NASB: The words of a talebearer are as dainty morsels and they go down into the innermost parts of the body.
d. Darby: The words of a talebearer are as dainty morsels, and they go down into the innermost parts of the belly.
e. ESV: The words of a whisperer are like delicious morsels; they go down into the inner parts of the body.
f. NET: The words of a gossip are like delicious morsels; they go down into a person’s innermost being.
g. Holman Bible: A gossip’s words are like choice food that goes down to one’s innermost being.
h. Virtually all Bible dictionaries consulted translated the term as “something gulped down”; dainty morsels; only one gave the definition of a “wound.”
6. Translating the Hebrew word (laham) as “dainty morsels” implies that people LOVE gossip. This is also certainly true.
a. People love to hear gossip. They eat it up like candy. It is a delicacy that everyone loves.
b. And people are eager to gobble it up too.
c. That seems to be the sense of the proverb when the term is translated “a dainty morsel.”
d. Gossip is appealing. We say, “We just heard a juicy story”—as if it were something juicy and delicious like a juicy steak to sink your teeth into.
e. Like delicious, mouthwatering food, it’s hard to say no to gossip.
f. Dainty morsels are gobbled up and go down into the innermost part of the belly to be digested.
g. So too, gossip is gobbled up… swallowed… and meditated upon.
7. Think of this meaning in light of today’s new ways to gossip electronically.
a. People love to gossip, but may be reluctant to do so eyeball to eyeball. The face to face personal contact involved prevented some folks from gossiping for fear of being caught.
b. But various electronic means, especially social networking sites, offer an easy way to gulp down gossip without eye to eye contact… in a third party sort of way… like you were eavesdropping and never had to worry about being discovered!
c. You can engage in gulping down gossip all day long in the privacy of your own home without any chance of being seen—that is except being seen by the eyes of the Lord.
d. Prov. 15:3 – “The eyes of the LORD are in every place, beholding the evil and the good.”
8. The Bible is sufficient for dealing with this new version of an old problem. God’s word is all we need for life and godliness.
9. Prov. 11:13 – “A talebearer revealeth secrets: but he that is of a faithful spirit concealeth the matter.”
Proverbs 26:23-26
Hypocrisy
Introduction:
1. Unlike many earlier chapters, this section of Proverbs has some context to it.
2. We have clusters of proverbs on a single theme.
a. Vs. 1-12 dealt with the fool
b. Vs. 13-16 dealt with the sluggard
c. Vs. 17-22 dealt with the one who stirs up controversy
d. Vs. 23-26 deal with hypocrisy
The Illustration of Hypocrisy (vs. 23)
1. Solomon begins this section by likening the lips and heart of a man (woman, or child) to a piece of glazed pottery.
a. In the illustration, the lips and heart are like a potsherd.
b. A potsherd is an old clay pot… clay pottery. It was clay (earthenware) baked in the sun.
c. They were exceedingly common, not very attractive, and not very valuable.
d. But the illustration continues: The lips and heart of this man are like a cheap potsherd that is covered in silver dross… a beautiful glaze that is put over the pottery to make it look attractive… to make it look valuable…
e. In other words, this cheap, ugly piece of earthenware is covered up by a glaze that hides what the vessel really is.
f. It looks good on the outside—but is cheap clay on the inside.
2. The illustration is nearly identical in meaning to the illustration the Lord Jesus gave of the Scribes and Pharisees.
a. Matt. 23:25-26 – They were hypocrites, like a filthy cup and platter that were washed on the outside, dirty on the inside.
b. Matt. 23:27-28 – They were hypocrites, like a whitewashed tomb – that appeared fresh and clean on the outside, but on the inside was a rotting corpse.
c. Jesus speaks of hypocrisy of religious men in terms of that which puts on a good front externally, but only to hide the filth on the inside.
d. Solomon uses yet another illustration to make the same point about hypocrisy: like a piece of clay (dirt) that is covered with a thin veneer – a shiny glaze.
3. Solomon says that this hypocrite has “burning lips”
a. Burning: Flaming; zealous; on fire; fervent. It is also used of flattering speech or smooth talk.
b. When he talks he appears to be “on fire” and zealous.
c. Some have interpreted this to mean lips that were burning with gossip or slander. (A legitimate view.)
d. However, in light of the illustration of hypocrisy, it is probably best to view this term as a reference to the man’s great zeal in talking about God and spiritual things. Or perhaps of lips burning with words of affection, love, and friendship.
e. Outwardly, he says all the right things. He sounds holy and religious.
4. However, Solomon also states that this man has a “wicked heart.”
a. The heart speaks of the INNER man.
b. On the OUTSIDE are words of reverence and holiness… he sounds religious and godly.
c. But on the inside it is a different story. On the inside is an evil heart.
d. Thus, his words are nothing more than hypocrisy.
e. He is like a cup that has been cleaned on the outside, but is filthy on the inside… or a tomb that has been whitewashed on the outside, but contains a rotting corpse on the inside…
f. Or to use the illustration in our proverb, like a cheap pot made of dirt, glazed over with a thin veneer – a thin glaze designed to cover up what’s really underneath.
24 He that hateth dissembleth with his lips, and layeth up deceit within him;
The Lips of a Hypocrite (vs. 24)
1. Solomon is really continuing the same proverbial thought (the same theme) in vs. 24-25.
2. The hypocrite dissembles with his lips.
a. Dissemble: To disguise; to make strange or act as a stranger or a foreigner; to pretend; (sometimes translated “feign”).
b. This is in essence the definition of a hypocrite: someone who pretends to be what he is not.
c. This man uses his lips (his speech) to pretend to be what he is not: good; kind; godly; holy; innocent; etc.
3. But he “lays up deceit within him”
a. He uses his lips to sound good and holy and pure, but it is only a deception. He is a phony.
b. On the outside are great sounding words.
c. On the inside is deceit.
d. Deceit: Deceit; dishonesty; treachery; deliberate misleading so as to give someone a false view.
e. The lips of a hypocrite are deceptive. What he says does not line up with what is on the inside… like the pretty glaze which covers up a clay pot… and all of its imperfections.
4. The deceit is that he actually HATES.
a. His heart is full of hate; but his mouth is full of deceit.
b. He pretends to be a great friend—but he really hates you.
c. He pretends to be a godly person—but he really hates God and the Bible.
d. He has purposely laid up deception in his heart in order to deceive outwardly.
• This implies an ulterior motive in his pretense.
• It may be to sell you a product; it may be woo an innocent girl into immorality; it may be to work his way up the corporate ladder;
• Perhaps he is just trying to avoid getting caught or exposed for what he really is.
The Heart of a Hypocrite (vs. 25)
1. Having described the deceptive lips of a hypocrite, now Solomon describes the evil heart of a hypocrite.
2. Continuing the same contrast between what he says and what is going on on the inside, Solomon now TELLS us what is really in his heart: seven abominations!
a. Seven: As in other proverbs, seven may be used in a symbolic sense here – the number of fullness or completion.
b. Abomination: Something disgusting; detestable; repulsive; abhorrent; that which is offensive.
c. The fact that he has seven abominations in his heart reveals that his heart is FULL of evil and repulsive thoughts, intentions, designs, and motives.
3. Yet, as disgusting as his heart is on the inside, he speaks fair.
a. His outward speech is “fair”: Merciful; gracious; favorable; charming.
b. The hypocrite has mastered the art of sounding like a kind, gracious, compassionate, and merciful person.
4. Solomon’s warning: Don’t believe him!
a. This man is a hypocrite; a liar; a deceiver.
b. Don’t fall for his hypocrisy.
c. The term translated believe here means: To support; to make firm; to establish; to trust; to count someone reliable; trustworthy or true.
d. Don’t consider this man to be worthy of support; don’t consider this person to be firm, solid, or well established. Don’t consider this person to be reliable or truthful.
e. He is a bold faced liar… so don’t fall for his deception.
5. Of course this proverb is valuable true and the warning is exceedingly helpful; however, it poses somewhat of a problem for us as Christians.
a. We are NOT to judge the hearts of men.
b. No one knows a man’s heart besides the Lord.
c. All we can judge is the outward appearance: his demeanor; his words; his works.
d. We cannot know the hidden things of his heart, like his motives.
e. I Sam. 16:7 – “But the LORD said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart.”
6. Solomon’s proverb is not calling us to judge a man’s heart.
a. That is beyond our ability.
b. But he is warning us that such people exist.
c. Sometimes people over time prove themselves to be hypocrites.
d. Be aware; be careful; don’t put your trust in such a person.
Proverbs 26:26
Hatred Covered by Deceit
Introduction:
1. In this proverb, Solomon continues speaking about hypocrisy.
2. In the previous verses, Solomon spoke about (1) vs. 23 – the illustration of hypocrisy [a cheap piece of pottery with a thin veneer of glaze] (2) vs. 23-24 – the lips of a hypocrite; (3) vs. 25 the heart of a hypocrite.
3. In verse 26, Solomon speaks about the ultimate exposure of the sin of the hypocrite.
Hatred Covered by Deceit
1. In this proverb, Solomon continues the same theme of hypocrisy.
a. In this verse, he describes hypocrisy as hatred covered up by deceit.
b. This is the classic example of hypocrisy: that which is really going on on the inside has no relationship to what is portrayed on the outside.
c. The hypocrite is a master of disguise. He is a master at hiding his true feelings. He is a master of putting on a good front.
2. What’s on the inside: Hatred
a. Hatred defined:
• Malice; a very strong dislike with accompanying feelings of hostility and actions of opposition.
• Theological Workbook of the Old Testament: Hatred is an “emotional attitude toward persons and things which are opposed, detested, despised and with which one wishes to have no contact or relationship. It is therefore the opposite of love. Whereas love draws and unites, hate separates and keeps distant. The hated and hating persons are considered foes or enemies and are considered odious, utterly unappealing.”
3. Usage:
a. Hatred towards God:
• Ex. 20:5 – This passage speaks of a man’s hatred towards God—expressed in bowing to an idol—in outward defiance of the Lord.
• Giving your love, affection, and devotion to another is called “hating” God.
• That is easily covered up with a religious front… a religious veneer…
b. Hatred manifested in outward violence:
• Num. 35:20 – Thrusting someone through out of hatred. (Intentional, premeditated murder out of hatred, as opposed to manslaughter by accident – no hatred.)
• Hatred can lead to murder… but doesn’t always manifest itself overtly.
• Jesus said hating your brother without a cause is the same kind of sin as murder.
• That kind of hatred can be easily covered up.
c. Hatred does not always lead to violence.
• Prov. 10:18 – hiding hatred with lying lips
• Ps. 103:9 = Words of hatred—Hatred is not always overt. It can be disguised and covered up.
d. Hatred manifested in the home:
• Prov. 13:24 – sparing the rod = hating one’s son.
» That kind of hatred is easily covered up with emotion, hugs, tears, a phony love that is unwilling to do what is best for the child.
» That is a veneer covering up what God refers to as hating one’s son.
• Prov. 15:17 – Better is a dinner of herbs where love is, than a stalled ox and hatred therewith.
» Hatred can be manifested in the home too. This proverb implies that money and material things is at the root of the hatred.
» People fight over money—husbands and wives fight over money.
» Solomon’s point here is that it is better not to have any money and to learn to be content in poverty rather than to have abundance when it is accompanied by hatred… bickering… fighting… and no love or peace.
» A love for money and things is a very poor substitute for a love for one another.
4. Nevertheless, hatred is often covered over by deceit.
a. Cover defined:
• A cloak; a garment. The purpose of clothing was to cover up. Hence, the words for clothing and “cover up” are the same.
• Clothing was a covering because people often hid things in their clothing—like a thief who takes items off the shelf in a store and stuffs it under his coat.
• It comes to mean a cover; something concealed; to hide something.
b. I Pet. 2:16 – “not using your liberty for a cloak of maliciousness.” As clothing (cloak was used to cover up the body, so the hypocrite uses a twisted concept of liberty to cover up what is really going on in his heart: sinful maliciousness.
c. Deceit defined: Guile; deception; misleading; causing someone to believe something that is not true or accurate.
d. Solomon does a masterful job at defining hypocrisy as covering up that which is in our heart through intentional deceit: purposely misleading others.
e. Here the hypocrite is hiding hatred, malice, and wickedness in his heart.
f. In verse 25 we are told not to believe the hypocrite’s words because they are but a cover for the seven abominations in his heart.
5. In this part of the proverb, Solomon highlights a unique skill that we sinners have developed and mastered: the art of deception and hypocrisy.
a. The most vile heart attitudes can be covered up with a thin veneer, like a thin glaze over a cheap piece of cracked pottery.
b. Seven abominations can be completely covered from sight… and even made to look good with a smiley face.
c. Hatred can be covered up so well that it comes across as friendly, affectionate, and loving.
d. If the hypocrite is good at his trade, he can hide things so well, that no one would ever know—no one would ever suspect that he is actually covering up hatred.
e. Last time we noted that Solomon WARNS us that such people exist. We are also reminded that only the Lord can know their heart. We can judge by outward appearances only… and outward appearances are often deceptive.
1. Solomon now states that, although we are not able to know anyone’s heart, and although some men and women have become masters of hiding what’s in their heart, we are now told that eventually, the wickedness in their heart will be SHEWED.
a. Shewed: Uncovered; laid bare; revealed; disclosed; published; made known.
b. Eventually his cover will be blown. Eventually his hypocrisy will be exposed. Eventually he will slip up in an unguarded moment and his true feelings will be revealed—overtly.
c. Hatred has a way of boiling up and over. It is hard to contain forever.
2. “Before the whole congregation.”
a. This speaks of a PUBLIC exposure of the hypocrite.
b. Eventually righteousness will prevail.
c. People eventually begin to see through his lies, deception, and see this man for the hypocrite that he is.
d. In other words, a hypocrite may have mastered the art of deception, and he may be able fool all the people some of the time, and some of the people all the time—yet he will not be able to fool all the people all the time.
e. Eventually he will be exposed… revealed. His cover will be blown.
f. When there are seven abominations in the heart… and seething hatred, it will eventually boil over.
3. Prov. 28:13 – He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy.
a. Covering up the sin of hatred in our heart will get you nowhere.
b. You cannot cover it up forever.
c. The right thing to do is to examine our own hearts and expose sin found there for what it is… confess it as sin… and deal with it: forsake it!
d. Be honest, and transparent with God. There is no deceiving God even for a moment.
e. Heb. 4:13 – “Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do.”
Proverbs 26:27
Digging a Pit for Oneself
Introduction:
1. So far, this chapter has been arranged in clusters of verses which speak of a single topic or theme.
2. There has been somewhat of a context in this chapter.
3. The last cluster of verses (23-26) dealt with the subject of hypocrisy.
4. Some see the last two verses of this chapter continuing the same theme.
a. That is certainly a possibility and may have been Solomon’s intention in placing these verses here.
b. However, they also stand alone as individual proverbs which can be applied in many other settings, other than simply hypocrisy.
The Basic Meaning of the Two Illustrations
A. Digging a Pit and Falling In
1. This situation pictures a man who is digging a pit in order to catch someone or something.
2. Pits were often dug to catch a large animal – like a trap. A flimsy cover would be placed over the pit to make it look like solid ground, and the animal would fall in.
3. Of course, one could also dig a pit to trap another human being.
4. But whatever the specific purpose of digging the pit was, the ultimate purpose was that it function as a snare and a trap.
5. Falling into the pit that one dug speaks of a man who seeks to trap others and finds that he himself is the one who ends up falling in and getting trapped.
6. His plan to trap others backfired on him. It boomeranged and hit him in the head and he fell prey to this own cruel trap.
B. Rolling a Stone and Having It Return on You
1. This illustration teaches the very same lesson using a different illustration.
2. Here a man is rolling a stone in hopes of harming someone.
3. Perhaps it is being rolled to trap someone in a cave so they can’t get out and will die. Perhaps it is being rolled off a cliff to land on someone below.
4. But in this illustration, that stone that was intended to be rolled on someone else instead rolls back on the person rolling the stone.
5. Again, his plan backfired on him. He intended to crush someone else with the stone, but instead, he himself was crushed. The harm he intended to inflict on others fell upon him.
C. “You Reap What You Sow”
1. Both illustrations teach this same truth.
2. This is such a common concept it is found in literature worldwide:
a. Ancient Proverb – “Before you begin on the journey of revenge, dig two graves.”
b. Shakespeare: “The wheel is come full circle.”
c. Latin proverb – “He prepares evil for himself who plots mischief for others.”
d. Japanese proverb: “All evil done clings to the body.”
e. American proverb: “What goes around comes around.”
3. The difference between this principle in the book of Proverbs and other literature:
a. The Bible is inspired by God; the others are not.
b. The principle found in the Bible is based on the Providence and Sovereignty of God—not on fate, or the gods, mother earth, or karma.
c. Universally men have noticed that this seems to happen with great frequency. It has become proverbial in every land.
d. And also almost universally, men attribute it to the wrong source—anything but the true and living God.
e. While the principle mentioned in Proverbs 26:27 is not always true in this life, it IS always true from eternity’s perspective.
f. Not in every case does a man who sets a trap for another person fall into his own trap in this life. Sometimes wicked men seem to get away with their wickedness in this life.
g. But ultimately divine justice will catch up to that man. He will experience divine wrath for his evil work at the Great White Throne Judgment Seat.
‘You reap what you sow’ found throughout the Bible:
1. Gal. 6:7-8 – you reap what you sow.
a. This is the expression we all know.
b. It sums up the principle well using an analogy from farming that everyone can easily understand.
c. Paul applies it to living in the flesh – one reaps the fruit of the flesh.
2. Ps. 7:15-16: “He made a pit, and digged it, and is fallen into the ditch which he made. 16His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate.”
a. In this psalm, David is writing about his enemies.
b. They seek mischief against him; but he knows that when they dig a pit, they shall fall into it.
c. In other words, he is trusting in God to providentially deal with his enemies… either in this life or the life to come. He doesn’t have to take matters into his own hands.
3. Ps. 9:15-16 – “The heathen are sunk down in the pit that they made: in the net which they hid is their own foot taken. 16The LORD is known by the judgment which he executeth: the wicked is snared in the work of his own hands.”
a. Once again, David is writing of his enemies.
b. He trusts that they will sink into the pits they have dug for him.
c. David trusts that the wicked will be snared in the works of his own hands – the very snare they made with their own hands will ensnare them.
4. Ps. 10:2 – “The wicked in his pride doth persecute the poor: let them be taken in the devices that they have imagined.”
a. In this psalm, the wicked are persecuting the poor.
b. The psalmist is praying that God would judge the enemies by causing them to be taken in their own devices.
5. Ecc. 10:8 – “He that diggeth a pit shall fall into it; and whoso breaketh an hedge, a serpent shall bite him.”
a. Here again is a proverbial statement in which Solomon says the wicked man falls into the pit he dug for others.
b. Then he uses another illustration of a man who breaks up a person’s hedge… which often served as a wall of protection for a man’s household against wild animals.
c. The enemy who seeks to break up the hedge that the man’s household might be harmed is harmed himself: a serpent bites him.
6. This concept is found often in the poetic portions of God’s Word.
7. We read examples of it in the historical narratives of the Old Testament:
a. Haman was hanged on the very gallows he had built to hang his enemy.
b. The presidents who schemed to have Daniel cast into the den of lions were themselves cast into the den of lions.
8. It is like the justice of the law: an eye for an eye – the harm you seek for others will be your own punishment.
9. There is a perfect sense of justice in this which every open and honest mind will see and agree.
“You reap what you sow” in Proverbs:
1. Prov. 1:18-19 – Thieves, criminals, and violent men who lay in wait to harm others invariably find that they are actually laying in wait for their own blood.
2. Prov. 1:30 – Those who reject Lady Wisdom’s good advice shall eat the fruit of their own way; filled with their own devices.
3. Prov. 12:13 – “The wicked is snared by the transgression of his lips: but the just shall come out of trouble.”
4. Prov. 14:14 – The backslider shall be filled with his own ways.
5. Prov. 18:7 – His lips are the snare of his soul.
6. Prov. 28:10 – The one who leads others astray shall fall into his own pit.
7. Solomon has brought up this same principle over and over again in this book – in many different settings: criminals; violent men; fools who reject wisdom; backsliders; gossipers; those who plot evil against others.
8. And while the principle may be worded in many various ways, the same principle applies.
The possible connection to the previous verses in this context
1. As we noted, the last cluster of verses (23-26) dealt with the subject of hypocrisy and deception—especially with the tongue.
a. It is very possible that Solomon intended for the last two verses of this chapter to be a continuation of the same theme.
b. In other words, Solomon would be applying the principle of “you reap what you sow” to the hypocrite and the deceiver.
c. They too shall reap what they sow.
2. Vs. 26 – Deceitful hatred will ultimately be exposed (showed before the whole congregation.)
a. You can’t get away with hypocrisy and deception forever.
b. Eventually the chickens come home to roost.
c. You reap what you sow.
Proverbs 26:28
Lying Flattery
Introduction:
1. Chapter 26 ends with a relatively lengthy section on hypocrisy and deception.
2. The section began with vs. 23.
a. Vs. 23 – Hypocrisy is like a cheap piece of pottery covered with a thin glaze… a thin veneer to hide what is underneath.
b. Vs. 24 – Lying with the lips to cover up deceit within the heart.
c. Vs. 25 – The hypocrite speaks fair, but seven abominations are in his heart.
d. Vs. 26 – The hatred in his heart is covered by deceit—but eventually his hypocrisy shall be exposed.
e. Vs. 27 – Eventually, he will be ensnared by his own doing—applied to the lying hypocrite—who will one day be caught – snared.
f. Vs. 28 – Now Solomon links lying and flattery – another form of hypocrisy and deception.
3. To help us understand this proverb, it should be noted that it comes in the form of a synonymous parallelism.
a. That means that the two parts of the proverb are saying the same thing—only in different wording.
b. The same event or concept is considered from two different angles.
c. Thus, the lying and the flattery are not two different evils (antithetical parallelism) in this passage, but are one and the same.
1. The first part of this proverb makes a simple statement about the EFFECT of lying.
a. It is a form of hatred
• The one lying hates the ones to whom he is lying.
• Of course, the liar would deny this vociferously, but we have inspired Scripture which says the opposite.
• He does hate those to whom he lies. It is a form of hatred.
• Whenever we lie, we are sinning.
• We are sinning against God first and foremost, but we are also sinning against the one to whom we lied… and/or to the one about whom we lied.
• It shows utter contempt and disrespect towards the one lied to… a form of hatred. It is cruel hatred.
b. Also, lying is a form of affliction
• Afflict: Crushed; oppressed; harass; distress.
• Lying to a person is a form of oppression… it is a way of domineering a person’s belief’s and emotions.
• It is an attempt to control what he thinks by injecting lies into his mind. He seeks to bring the one lied to by attempting to subjugate his mind… by feeding him lies—things to worry about.
» Employers sometimes lie to their employees and to their customers. It is oppression.
» Employees sometimes lie to their bosses about the quality of work they did—when they were letting things slip by—and the company pays for it. It causes distress to the owners.
» Dishonest politicians sometimes lie to their supporters—it is a form of oppression: maintaining power over the masses through deception.
» People seek to oppress others (maintain a position of power over them) through lies. Lying is a form of affliction – oppression.
• Lying to a person often causes distress, pain, anguish, and suffering to the one to whom we lie.
» It might cause distress if our lie generates fear.
» He fears and is distressed over something that did not happen… over a lie!
» It causes untold stress and distress—unnecessarily.
• Think of all the anguish and emotional pain that has been inflicted on others because of lies.
» It is painful to discover that the people you have trusted and befriended have been lying to you behind your back.
» It is painful to discover that your children have been lying to you… or your siblings… or your coworkers…
» You feel duped, used, disrespected, and trampled over.
c. A lying tongue IS hatred; and it DOES afflict and injure. We have all felt it. We have all been injured by lies.
• Nobody likes to be tricked, cheated, or lied to.
• Solomon, the wise observer of human nature observed many people lying over the years. He recorded his findings: lying is a form of hatred and oppression.
1. Solomon now elaborates further on hypocrisy and the deception of lying by connecting it together with flattery.
2. Flattery: To be smooth; slippery; slick; used of smooth words – flattery.
3. Usage of the term translated “flattery”:
a. Ps. 12:2 – “They speak vanity every one with his neighbour: with flattering lips and with a double heart do they speak.
b. Ps. 55:21 – “The words of his mouth were smoother than butter, but war was in his heart: his words were softer than oil, yet were they drawn swords.”
c. Ps. 5:9 – “For there is no faithfulness in their mouth; their inward part is very wickedness; their throat is an open sepulchre; they flatter with their tongue.”
d. In both passages, that which was in the heart did not match that which rolled off the tongue. That is the essence of hypocrisy.
e. Flattery often masks what the person is really thinking.
• He says you look great—when he really thinks your outfit is ugly beyond words.
• He says he thinks you are an asset to the company, when he really is scheming for ways to have you laid off.
• His words are smooth (flattering) but war is in his heart.
f. Lying lips express inner hatred. Flattery is a lie—it too expresses hatred in the heart… that is covered up with sweet sounding words. Don’t be fooled by flattery.
g. There is a slanderous lie. Everyone recognizes that as an expression of hatred.
h. But there are also flattering lies. Not everyone recognizes those as expressions of hatred.
i. They are expressions of hatred because they result in ruin.
4. The EFFECT of flattering mouth: it worketh RUIN.
a. Ruin defined: Overthrow; cast down; means or occasion of stumbling; downfall; that which causes ruin, hurt, or destruction to others.
b. This is the effect of a flattery mouth.
• On the surface, flattery sounds smooth, gentle, nice, and sweet. Everyone loves to be flattered.
• But Solomon warns that often underneath the smooth words is something far more sinister: RUIN.
• Isa. 30:10 – “Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.”
» The false prophets spoke smooth words—words that were pleasant—what everyone wanted to hear. They tickled the ears of the hearers.
» They WANTED to be told deceit. They did not want the truth for the truth hurts.
» And those who followed the advice of the false prophets were brought to ruin—both spiritually and physically.
c. Flattery brings ruin to everyone involved: both to the flatterer and to the victims of deceitful flattery.
• It brings ruin to the flatterer –
» For eventually he falls into his own pit (vs. 27).
» And eventually hypocrisy shall be exposed (vs. 26).
• It brings ruin to the one flattered—IF he believes it!
» Flattery encourages whatever behavior is flattered.
» For example, if a man with a horrible singing voice is flattered when he sings, he may believe the flattery and do special music every week. Flattery isn’t doing him any favors.
» Or if the color blind man who wears clothes that look terrible together is flattered, he may wear it again.
» Prov. 28:23 – “He that rebuketh a man afterwards shall find more favour than he that flattereth with the tongue.”
» It is more loving and considerate to be honest… and even rebuke when necessary rather than to flatter.
» A rebuke is designed to result in correction. Flattery covers up and avoids correction.
» In the long run, flattery hurts, it doesn’t help.
» Prov. 27:6 – “Faithful are the wounds of a friend, but the kisses of an enemy are deceitful.”
• And flattery can lead to PRIDE—which leads to a fall.
» You may think you are being kind to a person through flattery but it could cause pride and thus harm.
» Prov. 29:5 – “A man that flattereth his neighbour spreadeth a net for his feet.”
» Don’t spread a net for your neighbor through flattery. Honesty is always the best policy.
