Deeper Commentary

Pro 26:1 Like snow in summer and as rain in harvest, so honour is not fitting for a fool-
We note the apparent contradiction with Prov. 25:13, where snow in the time of harvest is seen as a blessing. This is hyperbole, because it contradicts what we read here in Prov. 26:1, where snow in harvest is a curse. What Solomon says is always true in a sense. But he seeks to exaggerate wisdom and folly to such an extent that he ends up with a simplistic dichotomy between good people and bad people which is unrealistic to the point of being false. Because wise people suffer and fail; and fools are sometimes wise. Human behaviour and its outcomes are not so simply divisible. The wise don't enjoy wonderful lives, nor do fools have miserable lives. The final outcomes are not in this life, as Solomon wrongly implies, but at the last day and in the eternity of God's future Kingdom- which perspective Solomon simply fails to adopt.

Pro 26:2 Like a fluttering sparrow, like a darting swallow, so the undeserved curse doesn’t come to rest-
Perhaps as GNB "Curses cannot hurt you unless you deserve them. They are like birds that fly by and never light". As noted on Prov. 25:1, these Proverbs are relevant to the Hezekiah and Assyria situation, and the reference may be to the curses of Rabshakeh against Yahweh and His people. By contrast, Yahweh saved Jerusalem at that time "as birds flying" (Is. 31:5). 

Pro 26:3 A whip is for the horse, a bridle for the donkey, and a rod for the back of fools!-
In  tandem  with  Solomon's later  lack  of  conscience  and real spiritual mindedness, there arose  an  incredible  hardness in Solomon in his later life. His wisdom initially  made him soft and sympathetic, able to empathize with the  mind of others (e.g. the prostitute mother of the baby); and even before his  endowment  with  the  gift  of wisdom he had the humility to recognize  that he was but a little child (1 Kings 3:7) . But as his  apostacy  developed,  he  came  to whip his people (1 Kings 12:14),  treating  them  as  he  thought fools should be treated (Prov. 26:3)-  suggesting that he came to see himself as the only wise  man,  the  only  one  truly  in  touch  with  reality, and therefore  despising everyone else. 1 Kings 5:13-16 reveals that Solomon  had  153,000  full  time  and  90,000  part  time  male servants.  Israel's  complaint  that  Solomon  had  whipped them implies  that  he  treated them like slaves, with himself as the slave-driver. 

LXX "As a whip for a horse, and a goad for an ass, so is a rod for a simple nation". It was this attitude which led Solomon to beat his own people (1 Kings 12:11). Like many who hold God's truth, the mere holding of it lifted Solomon up in pride, and he came to despise all others who didn't accept his wisdom.

Pro 26:4 Don’t answer a fool according to his folly, lest you also be like him-
This verses is clearly intended to be connected with :5, the idea being that there are times when a fool should be answered according to his folly, and times when he shouldn't be. This is one of the Hezekiah Proverbs (see on Prov. 25:1), and the allusion may be to how Hezekiah commanded the people not to answer Rabshakeh (2 Kings 18:36), who is thereby interpreted as the archetypical "fool". But a fool must at times be answered (Prov. 26:5), and the idea may be that God will answer fools like Rabshakeh in His own way and in His own time; and we don't need to. But we then get the hint that Hezekiah, like Solomon, was using the Divine truth of the Proverbs with a subtext of his own self justification, just as we can. See on :6,7,8,16.

Pro 26:5 Answer a fool according to his folly, lest he be wise in his own eyes-
Solomon may have in view how God resurrected Samuel to rebuke the foolish Saul, the night before his death. Solomon is continually making historical allusions which justify his father and mock his competitors for the throne. See on :4.

Pro 26:6 One who sends a message by the hand of a fool is cutting off his own feet and drinking violence-
I suggested on :4 that this is one of the Hezekiah Proverbs, specifically relevant to the situation during the Assyrian encirclement of Jerusalem. Rabshakeh, the servant of the king of Assyria, is presented as a "fool", and by using him, the king of Assyria was cutting off his own feet. This and other of Hezekiah's Proverbs (see on Prov. 25:1) which mock messengers would then be the reference of 2 Kings 19:21, where we read that the daughter of Zion had mocked at and despised the Assyrians and their messengers. There is no other recorded fulfilment of this. Defeat by Assyria looked certain, and so to mock them at the time when they would [humanly speaking] soon be seeking their grace- was a true act of faith. See on :16.

Pro 26:7 Like the legs of the lame that hang loose: so is a parable in the mouth of fools-
LXX "As well take away the motion of the legs, as transgression from the mouth of fools". This would then continue the mockery of the messengers of the King of Assyria (see on :6). But on a more general level, it is true that parables are actually to confirm the fools in their foolishness; this was the reason the Lord effectively gave when asked why He had started speaking in parables. It was so that the audience might not understand (see on Mt. 13:13,14). See on :9.

Pro 26:8 As one who binds a stone in a sling, so is he who gives honour to a fool-
I suggested on :4,6 that the particular fool in view is Rabshakeh, who had been honoured by the king of Assyria. But because of God's anger with this "fool", the military technology of Assyria would be confounded. Not a stone would be hurled at Jerusalem- exactly as stated in 2 Kings 19:32.  

Pro 26:9 Like a thorn that goes into the hand of a drunk person, so is a parable in the mouth of fools-
"Parable" is the usual word for "Proverb" used of Solomon's Proverbs. He is saying that they will do no good to fools, nor will they be effective if taught by the mouth of fools. The idea of the Proverbs is that they are to be as thorns, provoking our response; but the fool is as it were drunk, and it will have no effect upon them. This is true to an extent. But Solomon is effectively saying that there is no point in trying further to educate those he classifies as "fools". And this is seen in the attitude of so many who claim to have "the truth". It is in sharp contrast to the continually searching, seeking attitude of the Father and Son, who approach the lost as if they are going to keep seeking them until they find them.

Pro 26:10 As an archer who wounds all, so is he who hires a fool or he who hires those who pass by-
The reference to the Hezekiah / Assyria situation continues. For the Assyrians hired passers by as their mercenaries in their onslaught against Jerusalem. They are mocked as foolish; see on :4. Their archers would be ineffective because "not an arrow shall be fired" against Zion (2 Kings 19:32). Such mockery was an act of faith, seeing that defeat and begging for mercy from the Assyrians seemed inevitable, humanly speaking. LXX "All the flesh of fools endures much hardship; for their fury is brought to nought". This recalls Is. 51:13 about the Assyrians: "Where is the fury of the oppressor?".

Pro 26:11 As a dog that returns to his vomit, so is a fool who repeats his folly-
This is true, and is quoted in 2 Pet. 2:22. Peter uses it about the Jews whom he had baptized on the day of Pentecost who were returning to Judaism. Their conversion away from Judaism had been a vomiting up of rotting unclean food; and they were now returning to what they had once vomited up. Judaism is not at all spirituality, according to how Peter, Paul, Stephen and others allude to it. The washing of baptism is likened to a vomiting up of rotten food. Again the implication is that the vomiting of the old life was a one off act which occurred at a specific time- their baptism. Baptism is therefore a specific action of the Spirit upon us in moral terms. 

But as noted on :9, Solomon is arguing that fools never learn, and so it's not worth trying with them. And this is seen in the attitude of so many who claim to have "the truth". It is in sharp contrast to the continually searching, seeking attitude of the Father and Son, who approach the lost as if they are going to keep seeking them until they find them.   

Pro 26:12 Do you see a man wise in his own eyes? There is more hope for a fool than for him-
Not being 'wise in our own eyes' is a major theme of Solomon's Proverbs (Prov. 3:7; 12:15; 26:12,16; 28:11). We are to recognize that there is no inherent wisdom in man; it must be taught to us from God's word. And yet we live in a postmodern world, where what seems or feels good to our own gut is taken to be the highest personal truth. This was what led Judah to condemnation (s.w. Is. 5:21), because trusting in their own opinions and gut feelings left them insensitive to God's word. Paul quotes the idea in Rom. 12:16; to be wise in our own eyes means that we ignore those whom we naturally consider worthy of being ignored. But that is not necessarily the way of the Spirit. But when Solomon lost his faith, he comments that whether a man has wise eyes or not (s.w.) is irrelevant in the face of death (Ecc. 2:14). He clearly conceived wisdom as only helpful for this life; he had no real personal faith in the resurrection of the dead or the establishment of the future Kingdom of God. And this led him to ultimately despise his own wisdom as futile.   

Pro 26:13 The lazy person says, There is a lion in the road! A fierce lion roams the streets!-
As explained on :14, Solomon's condemnation of laziness is unrealistic in that he is justifying his own works based righteousness, rather than the righteousness of faith. Surely a wise person will not go outside if a lion is roaming around. Solomon clearly overstates his case here. In the Hezekiah context (see on :4,6), the fierce lion that was being feared was the Assyrians. But it seems rather inappropriate to complain that those who feared them were lazy; faithless, maybe, but "lazy" suggests an obsession against this particular vice. LXX "A sluggard when sent on a journey" would continue the theme of criticizing messengers, which as noted on :4,6 has especial reference to Rabshakeh in the Hezekiah context.

Pro 26:14 As the door turns on its hinges, so does the lazy one on his bed-
The Proverbs contain repeated condemnation of laziness. Lack of a zealous work ethic is a rejection of wisdom, according to Solomon. As Solomon explains in Ecc. 1, he was an active person, not lazy by nature. And yet he lacked spirituality. He claimed that his service of God was due to his spirituality, but it was in reality merely a semblance of serving God when it was really just reinforcing his own personality type. His mocking of the "sluggard" or "lazy one" is so frequent (Prov. 6:6,9; 10:26; 13:4; 15:19; 19:24; 20:4; 21:25; 22:13; 24:30; 26:13-16). But it is a reflection of his own works-based approach to righteousness; the 'wise' "do" good things, and the wicked don't do enough good things. Personal spiritual mindedness and relationship with God are simply not emphasized.

Pro 26:15 The lazy one buries his hand in the dish; he is too lazy to bring it back to his mouth-
See on :14. This is a caricature of laziness, and not a particularly convincing one, suggesting the author has an obsessive campaign against it rather than a rational position. Solomon as a personality type was an active person who despised laziness. But laziness or zeal is to some degree an inherited characteristic, and can arise from a host of factors unrelated to the presence or absence of wisdom / true spirituality. Solomon was using the Divine truths given to him to reinforce and confirm his own native personality type, as many do today. And it seems Hezekiah was wired likewise (see on Prov. 25:1).

Pro 26:16 The lazy one is wiser in his own eyes than seven men who answer with discretion-
See on :12,14,15. LXX "A sluggard seems to himself wiser than one who most satisfactorily brings back a message". This would continue the apparent obsession with criticizing evil messengers who are lazy fools. This makes sense when we appreciate what is explained on :4,6; that the reference is to the messengers of the king of Assyria in Hezekiah's time.

Pro 26:17 Like one who grabs a dog’s ears is one who passes by and meddles in a quarrel not his own-
LXX "As he that lays hold of a dog's tail, so is he that makes himself the champion of another's cause". As noted on 4,6, this has relevance to the situation at the time of the Assyrian encirclement of Jerusalem. Rabshakeh is presented as championing the cause of others, and treating Judah like a dog; and from his use of the Yahweh Name, ability to speak Hebrew and knowledge of the situation within Judah, it would seem Rabshakeh was an apostate Jew who then championed the cause of Assyria. This is yet again the daughter of Zion mocking those who looked poised to overcome her. See on :19.

Pro 26:18 Like a madman who shoots burning torches, arrows, and death-
This is the language of siege engines shooting these things. The "madman" would refer to Rabshakeh and the Assyrians. Their intention to do these things was stymied (2 Kings 19:32). See on :10. The LXX would allude to the fair but deceptive words spoken by him in offering the Jews a great life in a land like their own: "As those who need correction put forth fair words to men...".

Pro 26:19 so is the man who deceives his neighbour and says, Am I not joking?-
LXX "So are all that lay wait for their own friends". This would again allude to Rabshakeh, the betrayer of his people (see on :17), and those within Judah who had gone over to the Assyrian side. "Joking" is the word for "mockery", and that may be the idea here. Rabshakeh was joining in the mockery of Yahweh and the faithful in Zion.

Pro 26:20 For lack of wood a fire goes out; without gossip, a quarrel dies down-
Solomon rightly condemns gossip and the stirring up of divisions. But he is writing up his Divinely given wisdom at the start of his reign, where there were various groups of opposition to him. These groupings had all arisen from the divisions which arose after his parents' sin with each other; they were a consequence for David's sin, which Nathan had prophesied. Inevitably, David's behaviour had invited all manner of gossip and strife. But Solomon seems to blame this on the gossipers, and carefully considers they alone are guilty; for he is ever glorifying and whitewashing his father David.

Pro 26:21 As coals are to hot embers and wood to fire, so is a contentious man to kindling strife-
"Hot embers" is the word used to figuratively describe condemnation (Ps. 120:4; 140:10; Prov. 6:28; 25:22; 26:21). Strife between persons can lead to condemnation, because God will finally judge according to our attitudes to others. We must therefore be so careful not to be contentious, for the contentions and strife engendered might well trigger strife and hatred between brethren which leads to their condemnation. Those who endlessly cause contention in the name of "contending for the faith" need to consider this seriously.

Pro 26:22 The words of a whisperer are as dainty morsels, they go down into the innermost parts-
Solomon rightly condemns gossip and the stirring up of divisions. But he is writing up his Divinely given wisdom at the start of his reign, where there were various groups of opposition to him. These groupings had all arisen from the divisions which arose after his parents' sin with each other; they were a consequence for David's sin, which Nathan had prophesied. Inevitably, David's behaviour had invited all manner of gossip and strife. But Solomon seems to blame this on the gossipers, and carefully considers they alone are guilty; for he is ever glorifying and whitewashing his father David. And yet what he writes is so true; throwaway comments of gossip take deep lodgment in the hearers.

LXX "the words of cunning knaves" would have reference to internal court intrigue against his father David.

Pro 26:23 Like the glaze covering an earthen vessel are smooth words with an evil heart-
LXX "Silver dishonestly given is to be considered as a potsherd: smooth lips cover a grievous heart". Solomon probably has in view Absalom, and Hezekiah has in view (as in :18) the fair but deceptive words spoken by Rabshakeh in offering the Jews a great life in a land like their own.

Pro 26:24 A malicious man disguises himself with his lips, but he harbours evil in his heart-
LXX "A weeping enemy promises all things with his lips, but in his heart he contrives deceit". Again (as in :18) this references the fair but deceptive words spoken by Rabshakeh in offering the Jews a great life in a land like their own.

Pro 26:25 When his speech is charming, don’t believe him; for there are seven abominations in his heart-
"Abomination" is the common word for idols (e.g. Dt. 7:25,26). Idolatry is here interpreted as things like pride and telling lies (:17). These seven things are the essence of idolatry. There is a recurring nature to them, just as idols got a grip on the mind of the worshipper. Solomon often uses the word for quiet, secret sins, words and the matters of the heart, internal attitudes and judgments (Prov. 11:1,20; 12:22; 13:19; 15:26; 16:5; 17:15; 20:10,23; 24:9; 26:25; 28:9; 29:27). And this of course is the essence of idolatry in our age; this is the practical force to us of all Biblical teaching about idolatry. See on :24.

LXX "Though thine enemy intreat thee with a loud voice, consent not: for there are seven abominations in his heart". Again (as in :18) this references the fair but deceptive words spoken by Rabshakeh in offering the Jews a great life in a land like their own.

Pro 26:26 His malice may be concealed by deception, but his wickedness will be exposed in the assembly-
Solomon's initial reference would have been to the deceit and hatred of his half brothers Amnon (s.w. 2 Sam. 13:15) and Absalom. The Hezekiah context, as noted throughout this chapter, would refer to the betrayal of Rabshakeh. But again we note that for Solomon, the greatest reward for wickedness was shame before others. This was about the only concept he had of punishment, and likewise blessing was understood in terms of glory before others. He has no Kingdom perspective because he considered he was the ultimate judge of all, and his kingdom was, he supposed, the Kingdom of God on earth as promised to David.

Pro 26:27 Whoever digs a pit shall fall into it; whoever rolls a stone, it will come back on him-
This likewise as in :26 had in view the various adversaries to David who had come to a sticky end; and in the Hezekiah context, to Rabshakeh.

Pro 26:28 A lying tongue hates those it hurts; and a flattering mouth works ruin-
The Bible quite rightly emphasizes the extreme power of words. Such emphasis was not seen in contemporary religion. And neither is it today. The "lying tongue" was that of Saul and Absalom in Solomon's context (s.w. Ps. 109:2); for Hezekiah, the "lying tongue" was that of Rabshakeh, and the same phrase is used about him in Ps. 120:2.