Down to Earth But Heavenly Minded

What does Proverbs Chapter 26 mean?

This chapter begins with a series of blunt criticisms of a “fool.” In the book of Proverbs, this means one who has rejected God’s wisdom, common sense, and truth (Proverbs 1:7). The term “fool” appears in all but one of the first twelve verses. These lessons warn against giving such persons authority or power, notes their resistance to correction, and points out the difference between “repeating” wisdom and “using” it appropriately. Just because someone can recite wise sayings does not mean they know how to apply wisdom. Two verses in this section suggest opposite responses to foolishness, depending on the situation (Proverbs 26:1–12).

Next is a section of proverbs referring to laziness. This uses the term “sluggard,” meaning a person lacking energy, or carelessly lazy. An exaggerated criticism pictures the person as so lazy they can’t even bring food to their mouth. These proverbs note that people will often make outrageous excuses for their lack of effort. That includes ignoring reason to justify why they are not meeting their obligations. This is not only lazy, but it’s also a form of arrogance (Proverbs 26:13–16).

The final segment of the chapter gives godly advice about conflict. Getting involved in someone else’s dispute is like grabbing a stray dog by the ears: risky and not to be done without an extremely good reason. False accusations cause damage, so claiming “I didn’t mean it” afterwards doesn’t undo the harm. Gossip and slander are tempting, but they fuel conflict as much as wood does a fire. How and when a person chooses to speak has a major impact on how an argument will affect them. Solomon also advises caution about those who disguise evil intent with attractive words.

Chapter Context
Chapter 25 introduced another section of Solomon’s proverbs (Proverbs 25:1). These were collected by later scribes; the list runs through the end of chapter 29. This chapter covers topics such as foolishness, laziness, and conflict. This echoes principles given in other proverbs.

Verse by Verse

Verse 1. Like snow in summer or rain in harvest,so honor is not fitting for a fool.

In some regions, weather is notoriously difficult to predict. In others, seasons are more reliable and so are climate patterns. Israel’s weather was regular enough that a drastically unexpected event was a credible miracle (1 Samuel 12:17). The season of wheat harvest is notably dry, so rain would be a bizarre occurrence. The same would be true of snow on a sweltering summer day. Both examples represent a mismatch: two things which clearly do not belong together. In the same way, giving respect or “honor” to someone who foolishly ignores God (Proverbs 1:7; 3:35) is absurd. Snow in summer, or rain during a dry season, can also cause damage. So, too, can a fool put into a position of authority.

A fool lacks the wisdom a leader needs to govern others. He makes bad decisions (Proverbs 10:21). He condones and even promotes immorality (Proverbs 13:19; 28:15–16), and he disdains righteousness and the worship of God (Proverbs 28:14). He appoints others like himself to positions of authority (Proverbs 29:12).

A mark of foolishness seen especially in kings and rulers is false security (Proverbs 24:21–22; 30:7–9). Such a person thinks his future is secure, when his times are in God’s hands; divine judgment might strike him down at any moment (Proverbs 6:12–15). In the time of the prophet Daniel, Belshazzar, King of Babylon, was a fool. He was proud, profane, and promiscuous. Following a pompous feast Belshazzar hosted, God allowed the Medes and the Persians to kill him and seize his kingdom (Daniel 5).

Context Summary
Proverbs 26:1–12 is mostly a series of blunt, negative remarks about a “fool;” the word appears in all but one verse. In the book of Proverbs, a “fool” is one who rejects godly wisdom (Proverbs 1:7). The segment also includes a famous pair of statements which seem contradictory. Since verses 4 and 5 are written side-by-side, the implication is that there are times where one approach or the other is best. Generally, those who ignore God’s truth (Proverbs 8:34–36) are dangerous and unreliable.

Verse 2. Like a sparrow in its flitting, like a swallow in its flying,a curse that is causeless does not alight.

Sparrows and other small birds can follow erratic patterns. Swallows, especially, are known for dramatic twists and turns as they fly. A bird looking for food, or chasing it, flies around but doesn’t land. The same is true of the “curse” levelled at the person who has done nothing wrong. In this context, a “curse” is not a magical spell or hex. It’s a condemnation, insult, or declaration of harm (Job 3:1; Psalm 109:28; Mark 14:71; Luke 6:28). When Goliath threatened to kill David, he cursed David (1 Samuel 17:43), but the cursing was ineffective. Fighting for the Lord’s honor, David prevailed and killed the Philistine giant (1 Samuel 17:45–50).

Human beings have no power to initiate bad luck or misfortune with their words. Only God can supernaturally “curse” anyone (Deuteronomy 28:20; Proverbs 3:33). When the person does not deserve the curse—because God does not instigate it—it never “lands” on the intended target. A vivid example of this proverb is seen in the example of Balak and Balaam. Numbers chapters 22 through 24 relate how Balak, King of Moab, asked Balaam to curse Israel. However, Balaam replied, “How can I curse whom God has not cursed? How can I denounce whom the LORD has not denounced?” (Numbers 23:8). Even when Balak was enraged, Balaam replied, “Must I not take care to speak what the LORD puts in my mouth?” (Numbers 23:12).

Verse 3. A whip for the horse, a bridle for the donkey,and a rod for the back of fools.

Whips and bridles are tools used to train and control animals. If donkeys and horses were rational, and could be talked to, no such measures would be necessary. The point here is not so much about the best way to train livestock. Instead, the meaning is that unreasoning animals receive brute-force corrections. The “fool,” meaning a person who ignores godly wisdom (Proverbs 1:7), is unlikely to respond to reason and will suffer as a result (2 Peter 2:12; Jude 1:10). Lessons the wise learn by listening, the God-defying person absorbs only through consequences (Proverbs 14:3; 19:29).

At their best, whips and bridles can be used gently to remind animals of what they’ve been trained to do. The tug of the bridle, or a light stroke from a whip, might be much less painful than an animal wandering into danger or off the road. Even so, it’s no compliment to be compared to barnyard creatures. The point being made is that those who won’t listen to godly advice are forced to learn through pain and suffering.

Those who ignore God’s revealed truth are described as “fools” (Psalm 14:1). Such persons reject reason when interpreting nature. They are not persuaded by Scripture that God exists and is knowable through Jesus Christ. Therefore, they pursue paths away from God, where eternal punishment lies ahead. A person may be intellectual and brilliant, but if they refuse God’s reason and revelation, they are fools bound for misery.

Verse 4. Answer not a fool according to his folly,lest you be like him yourself.

This half of a two-part lesson (Proverbs 26:5) uses the phrase “according to” to mean “in the manner of.” It’s unwise to imitate a foolish person’s attitude, mannerisms, or approach. A related modern English proverb advises, “don’t wrestle with pigs, since you only get dirty and the pig enjoys it.” In the book of Proverbs, “foolishness” means rejection of God and His truth (Proverbs 1:7). Insults, lies, tricks, anger, pettiness, and other things are foolish and should not be imitated. Being dragged down to that level is neither sensible, nor godly.

Jesus answered many questions, sometimes reflecting the style of the one asking (Matthew 12:1–8; 19:21; John 3:10; 4:16). However, Jesus did not respond to petty insults with insults, or to lies with lies. When His critics were unfair or unkind, Jesus could be firm—even forceful (John 9:40–41; Matthew 22:18). Yet He did not use the same foolish tactics as those who attacked Him. Nor did He bother to answer when the question, itself, was insincere. When Herod tried to coerce Jesus into performing a miracle Jesus refused to respond at all (Luke 23:8–9). Herod didn’t need a sign to prove Jesus was the Son of God. His questioning was shallow and mocking.

Verses 4 and 5 seem like contradictory statements. And, in fact, they do suggest opposite actions. However, the context of each is subtly different; the intended lesson is about when to speak and when to remain silent. In fact, it’s possible to think of them as two halves of a single proverb. This pair of statements provides an excellent example of Scripture presenting tension between two extremes. Careless reading—especially out of context—can interpret these as contradictions. Here, of course, the phrases are written together, making their intended meaning easier to untangle.

Another way to distinguish verses 4 and 5 is noting that there is a difference between giving an answer “to” foolishness, as opposed to giving an answer “in” foolishness. To correct something using wisdom is good; to imitate something unwise is not.

Verse 5. Answer a fool according to his folly,lest he be wise in his own eyes.

Although verse 5 seems to contradict the instruction given in verse 4, the two statements are responses to different situations. The prior statement (Proverbs 26:4) warns against imitating a foolish person’s behavior. Replying “according to” that error, by mirroring disrespect, shallowness, or insincerity, makes one just as much a fool as the other.

Here, Solomon (Proverbs 25:1) refers to a different scenario: when one replies “according to” an error by giving godly wisdom in a godly way. Unless a fool’s mistaken ideas are corrected, they will continue in error and suffer the consequences. It is wise to answer the fool when the answer is meant to relay helpful truth in a loving way. The fool may adjust his thinking and accept the truth. Giving a reasonable, respectful answer (1 Peter 3:15) can help others appreciate the glory of God. Of course, it requires great wisdom to know when to answer a fool. Sometimes, it’s clear the person is immune to reason and any correction will be a waste of time (Matthew 7:6; Proverbs 23:9). Shallow attacks or insincere complaints are best ignored.

However, if the person in question seems sincerely mistaken, it is wise to coach them towards the truth. There is value in giving an appropriate answer “to” foolishness. What’s pointless is giving an answer “in” foolishness by mirroring someone’s unfair, unkind, ungodly demeanor.

Verse 6. Whoever sends a message by the hand of a fool cuts off his own feet and drinks violence.

In Bible times messages were not delivered by email, text, or telephone. Designated people—messengers—were employed to deliver communications from senders to the recipients. However, not all assigned messengers were equally reliable. A person lacking common sense or morals (Proverbs 1:7) might be distracted, forget an important detail, deliberately change the message, or fail to find the recipient. Sending a message through a fool is as pointless as trying to walk after severing one’s feet.

The metaphor of “drinking” is used in Scripture to imply something taken deeply, or in a strong manner. Trusting a fool with some important task is like calling violence down on oneself. It’s no accident that God’s requirements for teachers and messengers of the gospel include faithfulness (1 Corinthians 4:2). The message is important, and it cannot be dependent on unreliable, foolish people (Proverbs 3:33–35).

Verse 7. Like a lame man ‘s legs, which hang useless,is a proverb in the mouth of fools.

The person who cannot walk may have legs but they cannot make use of them. As with all “proverbs,” this is a general statement intended to make a point. In this case, Solomon (Proverbs 25:1) makes a comparison to a fool—one lacking godly wisdom (Proverbs 1:7)—attempting to speak a proverb. Since the fool cannot understand godliness (Proverbs 8:5; 14:16), a proverb will “hang useless” in the mouth like the legs of a lame man. Merely “repeating” words of wisdom does not necessarily make a person wise or able to benefit from the wisdom.

The New Testament adds another layer of spiritual meaning to this idea. The non-believer is not equipped to grasp spiritual truth. Even if that truth is presented, and even if they repeat it, they cannot comprehend it unless they have the Holy Spirit. Paul explains: “The word of the cross is folly to those who are perishing” (1 Corinthians 1:18). He also notes that “the natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned” (1 Corinthians 2:14). He reveals in 2 Corinthians 4:4 that the Devil “has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ.” Only the enlightening power of the Holy Spirit can shed light into the heart and mind and persuade a person to believe on the Savior.

Verse 8. Like one who binds the stone in the sling is one who gives honor to a fool.

The purpose of placing a stone in a sling is making it ready to be thrown. If the stone is tangled in the sling, or tied in so it cannot come out, it defeats the purpose of the sling. Not only is such a thing pointless, but it can also be dangerous and wasteful. In the same way, it’s senseless to give authority, power (Proverbs 26:1), or trust to someone lacking godly common sense. At best, they might fail and accomplish little. At worst, that choice may lead to harm or unintended consequences. It can certainly lead others to question the sense of the person who gives “honor” to a fool.

Another interpretation suggested by some commentators is that the stone placed in the sling is soon thrown and lost. That is, putting a stone in a sling is temporary; the sling will naturally throw the stone away. In a comparable way, giving trust or power to a fool can only be temporary; they will naturally cast that honor aside.

History is filled with examples of foolish people coming into power and creating great harm for those around them (Proverbs 29:2).

Verse 9. Like a thorn that goes up into the hand of a drunkard is a proverb in the mouth of fools.

The book of Proverbs uses terms like “fool” and “foolishness” to mean those who reject godly wisdom, truth, and common sense (Proverbs 1:7; 3:5–8). When someone resists truth, they become numb to wisdom. Ideas that immediately catch a wise person’s attention are missed entirely by the fool. This proverb illustrates this using the metaphor of someone so drunk they don’t feel a thorn stabbing into their hand. The encounter makes no difference; it’s as if it’s never happened.

A secondary application may be related to an earlier proverb (Proverbs 26:7). A drunk person is clumsy; they won’t be skilled at pulling slivers out of their hands. A person lacking wisdom might “have” a proverb—a general-case statement of wisdom—but they can’t do anything with it. Merely memorizing words or repeating phrases doesn’t make a person wise.

When the apostle Paul presented the gospel to Agrippa, Agrippa shrugged it off saying, “In a short time would you persuade me to be a Christian?” (Acts 26:28). Rather than being convinced, Agrippa was indifferent. Jude describes apostates as blaspheming “all that they do not understand” (Jude 1:10). They don’t learn, they simply mock what they don’t grasp. The apostle Peter writes about people who fail to accept the hard-to-understand things in Paul’s letters. Peter writes that “the ignorant and unstable twist [those things] to their own destruction, as they do the other Scriptures” (2 Peter 3:16).

Verse 10. Like an archer who wounds everyone is one who hires a passing fool or drunkard.

Many translations and commentaries note the difficulties associated with this Hebrew statement. The phrasing is not at all clear, with different possible meanings for several of the words. That’s common in biblical Hebrew. Usually, only one combination of word meanings fit together into a meaningful statement. What’s unique about this verse is that variant meanings of the words can be combined in more than one way, creating different outcomes. Here, there are at least two ways to arrange the terms.

As a parallel in English, consider the phrase “that’s a cold burn.” The word cold can mean low in temperature, or it can mean something emotionless or cruel. The word burn can mean a temperature-based injury, or it can mean an insult. The phrase “that’s a cold burn” could indicate frostbite, or comment on a cutting remark. It’s possible, though unlikely, it could refer to “a low-temperature insult,” or “an uncompassionate injury.” Since “proverbs” are standalone comments of general wisdom, not absolutes, they do not necessarily connect in any sort of narrative. That makes it harder to narrow down possible meanings.

Two crucial words are used in the first phrase. One is rab’. This can mean “an archer” (Job 16:13; Jeremiah 50:29). It can also mean “a master” (2 Kings 18:17; 25:20; Jeremiah 39:3). An extremely similar word is rōb, which describes something great, spread, large, or abundant (Job 32:7; Exodus 15:7; 1 Chronicles 22:8). The difference between rab’ and rōb in Hebrew is a tiny mark, above the word in one case and below it in the other.

The second important word is mekholēl, whose root can mean “to wound” (Isaiah 51:9; 53:5; Psalm 109:22). The same word can also mean “to bring forth” or “to launch” (Genesis 4:26; 6:1).

The phrase ends with the term kōl, which is simply “everyone” or “everything” or “all.”

So, the first phrase is something like this: “[archer / master / great] [wounds / produces / launches] all.” Only some combinations make sense. This leads to the two main interpretations, which are “[great] [produces] [all]” or “[archer] [wounds] [all].” Which interpretation one chooses, then, becomes the context by which they translate the second phrase.

Since most occurrences of the term rab’ imply “master,” or “great,” older translations lean towards a reference to “the great God who formed everything.” Note that in the KJV and NKJV, words such as “God” and “things” are in italics. That indicates words not literally in the original text, but which the translators feel are implied and needed for proper translation. In the centuries since the KJV was translated, we’ve gained much more information—including more manuscripts and experience with Hebrew—which informs our methods.

Newer translations consider the general context of this passage: the consequences of poor decisions. Most statements before and after verse 10 connect a negative outcome to an unwise choice. Honoring a fool is like tangling a rock in a sling (Proverbs 26:8). Repeating prior errors is like a dog licking up its own vomit (Proverbs 26:11). One who lies to a neighbor and claims they were joking is as ridiculous as a crazy person randomly throwing fire and arrows around (Proverbs 26:18–19). Other proverbs invert the order while making the same style of comparison: butting into an argument is like grabbing a stray dog by the ears (Proverbs 26:17).

Because of that context, modern translations usually prefer presenting the first idea as “an archer injuring everyone” and the second as “hiring a fool or a random passerby.” That’s more fitting than the other popular interpretation, which states that God gives fools jobs and sinners wages. It’s a clearer, more useful, and more fitting idea: that randomly giving people responsibility is as silly and dangerous as an archer blindly firing into a crowd.

As it happens, the obscurity of this verse is not critical. There’s really nothing at stake. Either remark could be included or excluded from the Bible, and nothing would change about our understanding of God or His plans for us. The “archer” translation makes more sense of the passage, so it’s the preferred option.

Verse 11. Like a dog that returns to his vomit is a fool who repeats his folly.

Earlier proverbs noted that wise people learn from observation, including their own failures (Proverbs 9:9; 19:25; 24:32). Those who lack godly wisdom and sense (Proverbs 1:7; 3:5–8) typically need to suffer more before they learn a lesson (Proverbs 14:3; 26:3). Even when actions lead to consequences, they may repeat the exact same mistakes. Solomon uses a nauseating illustration to make this point. Dogs should realize that whatever they ate made them sick, yet they are infamous for putting what’s been expelled right back into their stomachs. People rightly find that disgusting, and wise people should be repelled at the idea of learning nothing from a mistake, only to repeat it.

Somehow, a fool keeps doing the very thing that harms him. This can lead to addiction and dependency which are then even harder to overcome. The apostle Peter applies this proverb to those who are warned about godly truth and turn back towards sin (2 Peter 2:21). He writes: “What the true proverbs says has happened to them: ‘The dog returns to its own vomit, and the sow, after washing herself, returns to wallow in the mire’” (2 Peter 2:22).

Verse 12. Do you see a man who is wise in his own eyes? There is more hope for a fool than for him.

It’s been said that “intent is prior to content.” That implies that what a person wants to believe is more influential than any facts they are given. When someone sincerely believes they could not possibly be wrong, they are immune to learning and correction (Proverbs 1:24–26; 8:33; 16:18; 19:20) . In this way, Solomon (Proverbs 25:1) expresses pessimism about those with an inflated ego. His comparison is extraordinary, since a “fool” in Proverbs rejects godly truth and wisdom (Proverbs 1:7; 3:5–8). For Solomon to suggest someone has less hope than a fool is brutal criticism.

The apostle James decries pride. He quotes Proverbs 3:34 in James 4:6: “Therefore it says, ‘God opposes the proud but gives grace to the humble.’” Jesus illustrated the truth given in James 4:6. He told a story about two men who prayed in the temple. The Pharisee boasted about himself, claiming he was superior to the despised tax collector. But God rejected the Pharisee’s prayer. On the other hand, the tax collector was humble, repentant, and asked for God’s mercy. Jesus said the tax collector went home justified in God’s sight (Luke 18:9–14).

Verse 13. The sluggard says, “There is a lion in the road! There is a lion in the streets!”

This lesson starts a section focused on the idea of laziness. A “sluggard” is someone characterized by idleness, indifference, or lack of energy. This is almost identical to the statement made in Proverbs 22:13 and follows the pattern of many other statements in the book (Proverbs 6:6–11; 12:24; 18:9; 19:15).

What’s implied here is that the lazy person is inventing ridiculous excuses for not leaving their home to work. Human nature often leads people to justify their sin as if it were the better option. In a modern context, someone might claim they’re afraid of being struck by a meteor or kidnapped by an enemy army. Such things are not literally impossible, but clearly not excuses reasonable people would use. Later proverbs make this comment more directly (Proverbs 26:16).

Even when there’s a tinge of truth to an excuse, it’s still a sin not to meet one’s obligations. Excuses meant to deflect shame are countless, when someone could work, but does not want to work. Those who truly cannot work should be supported with love and compassion (James 2:15–17; Proverbs 29:7). Those who are simply lazy should be corrected and not humored; in fact, the Bible says they should not be helped, at all (1 Thessalonians 5:14; 2 Thessalonians 3:10–12).

Context Summary
Proverbs 26:13–16 turns to the topic of laziness. The “sluggard” is depicted as reluctant to leave his house, preferring to stay in bed. Using poetic exaggeration, Solomon (Proverbs 25:1) pictures this person as so lifeless that they can’t bring their hand out of a dish to eat food. As with those who are arrogant, the lazy person may refuse wisdom, convincing themselves that their way is better.

Verse 14. As a door turns on its hinges,so does a sluggard on his bed.

A door can swing back and forth on its hinges, but it never goes anywhere. Solomon (Proverbs 25:1) makes the same comment about the lazy person who lies in bed all day. They repeat the motion of turning over, without leaving their place, much like a hinged door.

Although sleep is beneficial, too much sleep can be detrimental. Psalm 4:8 attributes sleep to the Lord’s safekeeping of the psalmist. The psalmist writes: “In peace I will both lie down and sleep; for you alone, O LORD, make me dwell in safety.” Psalm 127:2 sees a good night’s rest as a gift from the Lord, but Proverbs 20:13 warns against too much sleep. It says flatly, “Love not sleep, lest you come to poverty; open your eyes, and you will have plenty of bread.” There is a time to sleep and a time to work.

Verse 15. The sluggard buries his hand in the dish; it wears him out to bring it back to his mouth.

Here is another exaggerated statement used by Solomon (Proverbs 25:1) to criticize unproductive behavior. Few people are literally so lazy that they won’t even put food in their mouths. The idea is sometimes seen in comedy, again as an exaggerated joke. One of the dangers of laziness is reputation: a person known for being lazy is likely going to be mocked and disrespected for their lack of effort.

Practically, laziness is dangerous and expensive. Those who lay around without working put themselves at much greater risk of poverty (Proverbs 6:9, 11). It may seem easier in the short term, but as a lifestyle it leads to disaster (Proverbs 20:4; 23:21).

Christian believers can exhibit laziness in spiritual matters. They may choose not to put effort into spiritual growth and miss out on rewards as a result (1 Corinthians 9:24–27). The world can tempt Christians to ignore study of the Bible or work in church activities. Even prayer can be crowded out by laziness (1 Thessalonians 5:17). So can church attendance, which is not always extremely convenient (Christian believers can exhibit laziness in spiritual matters. They may choose not to put effort into spiritual growth and miss out on rewards as a result (1 Corinthians 9:24–27). The world can tempt Christians to ignore study of the Bible or work in church activities. Even prayer can be crowded out by laziness (1 Thessalonians 5:17). So can church attendance, which is not always extremely convenient (Hebrews10:24–25). Giving to the work of the gospel can also suffer when it’s thought of as too great a sacrifice of hard-earned money (1 Corinthians 16:2). Keeping the imagery of this proverb, those too lazy to practice spiritual discipline will spiritually starve.

Verse 16. The sluggard is wiser in his own eyes than seven men who can answer sensibly.

Many frustrated parents have told their children something like, “if you’d put as much effort into the work as you do into making excuses, it would already be done!” Human beings have a seemingly limitless ability to rationalize: to explain away and justify their actions even when common sense disagrees. Looking for excuses, the lazy person takes on the role of a super-genius; they know better than everyone else. They see dangers and excuses no one else thinks of. Some of those seem ridiculous (Proverbs 26:13). Others seem arrogant.

In some cases, a lazy person’s excuses are offensive. The last phrase of this proverb literally means “return discreetly” or “reply with good taste.” Inventing reasons not to meet obligations can mean angering others and putting down their efforts.

Verse 17. Whoever meddles in a quarrel not his own is like one who takes a passing dog by the ears.

It’s unwise to get involved in someone else’s dispute, without an important reason to do so. Solomon (Proverbs 25:1) compares unwise prying into an argument to grabbing a passing dog by the ears. In ancient Israel, dogs were aggressive, untamed scavengers and not friendly. No sensible person would deliberately provoke a wild dog. In the same way, a person with godly common sense (Proverbs 1:7) doesn’t intrude into conflicts when they don’t have to. The consequences can be unpleasant. A prior lesson warned against hastily testifying against others in court (Proverbs 25:8). That related to personal matters—how much more cautious should we be about other people’s affairs?

An English-language proverb says, “don’t start trouble and there won’t be trouble.” Like this verse, that adage suggests conflict is best avoided, not instigated. However, the point is not that participating in other people’s disputes is always wrong. We might be asked to arbitrate a disagreement or provide eyewitness accounts of events. Intervening when someone is being grossly abused or attacked is also an honorable reason to step in. What’s condemned is described by the English term “meddling,” which means an inappropriate intrusion or interference into someone else’s business. The Hebrew phrase includes a term referring to crossing a boundary, and another describing strife and controversy. A person shouldn’t choose to “cross into conflict” when they can avoid it.

Other Scriptures note the importance of peacemaking (Romans 12:18; Proverbs 15:1), impartiality (James 2:9; Proverbs 17:26), and fairness (Proverbs 18:5, 13, 17). Stepping into a conflict might be necessary to protect the weak and innocent (Proverbs 22:22; 31:9), but we should always be cautious about how and when we do so.

Context Summary
Proverbs 26:17–28 turns from a focus on laziness to discussion about conflict. Solomon (Proverbs 25:1) warns against prying into other people’s arguments, gossip, and dishonest speech. He also cautions about the danger of casual lies. How and when a person chooses to speak greatly influences their involvement in conflict.

Verse 18. Like a madman who throws firebrands, arrows, and death

Prior lessons warned about those who make excuses to avoid accountability (Proverbs 26:13, 16). Verses 18 and 19 depict someone caught in a lie who tries to brush it off as a joke. “Firebrands,” sometimes referred to as “fiery darts” (Ephesians 6:16), ignite what they strike. An earlier proverb referred to someone firing arrows without control (Proverbs 26:10). The person who casually lies is throwing destruction around like an insane man launching flaming arrows in every direction. Like a modern person blindly shooting a rifle in a crowd, damage will be done, whether it’s intentional or not. Saying “I didn’t mean it,” after the fact, doesn’t remove the damage done.

Lies might come out of carelessness or gossip. They may be inspired by frustration and anger towards another person. In either case, they are dangerous not only for dishonesty, but for a lack of judgment. Scripture warns that we should rein in angry responses, in part to avoid hasty mistakes and slander (Ephesians 4:26; Romans 12:19). Fits of anger indicate the influence of sin nature (Galatians 5:20). The “madman” depicted here is someone lacking sanity and control.

Verse 19. is the man who deceives his neighborand says, “I am only joking!”

This completes a lesson begun in the prior verse (Proverbs 26:18). Solomon (Proverbs 25:1) depicted someone insane and out of control, launching flaming arrows in every direction. Whether or not that person intends to cause harm makes no difference. What they do is still dangerous and will harm others. The modern world is full of similar attempts to avoid accountability: “I was drunk…I was angry…I didn’t realize…” In a modern context, we might picture someone firing a gun in random directions. Telling an unfortunate victim “I didn’t shoot you on purpose” doesn’t take away their injury.

In the same way, lies cannot be excused by claiming “I didn’t mean it,” or suggesting it was a joke. Whether someone is sincere or not, their words can harm others. That’s true whether the falsehood is deliberate (Exodus 20:16; 1 Timothy 4:2), or the result of hasty judgment (Proverbs 18:13, 17; John 7:24). Why someone spoke false words is irrelevant to the damage those words can do. Claiming one was not serious is no excuse, at all (Matthew 12:36–37). Guarding our speech can be exceedingly difficult (James 3:2–5), but it’s a crucial part of spiritual maturity. It’s also part of following the example of Christ (John 14:6), who did not speak dishonestly (1 Peter 2:22).

Verse 20. For lack of wood the fire goes out, and where there is no whisperer, quarreling ceases.

A fire must be fueled; in the ancient world, this almost always required wood. When no more wood is added, the fire does not immediately die. However, without wood, the fire fades and burns itself out. Take away fuel, and nothing sustains the flames. In a parallel way, hearsay, bickering, slander, and other hostile speech fuel disagreements and arguments. When gossiping stops, much of the fuel for conflict is gone. Being argumentative, in general, is another way to prolong disputes (Proverbs 26:21).

The Hebrew word for someone who grumbles, gossips, or criticizes behind others’ backs is nirgān. The term is similarly used elsewhere in the Old Testament (Deuteronomy 1:27; Psalm 106:25; Proverbs 16:28). One of these uses is Proverbs 18:8, which warns about the enticing words of a “whisperer.” The same phrasing is used later in this passage (Proverbs 26:22).

The contagious nature of gossip and hurtful speech is echoed in the New Testament. James, as well, relates it to fire: damaging, scarring, able to spread quickly, and hard to control. James writes: “How great a forest is set ablaze by such a small fire! And the tongue is a fire, a world of unrighteousness. The tongue is set among our members, staining the whole body, setting on fire the entire course of life, and set on fire by hell” (James 3:5–6). Paul warns about the evil caused by the wrong use of the tongue. He writes in Galatians 5:14–15: “For the whole law is fulfilled in one word: ‘You shall love your neighbor as yourself.’ But if you bite and devour one another, watch out that you are not consumed by one another.”

Verse 21. As charcoal to hot embers and wood to fire, so is a quarrelsome man for kindling strife.

The Hebrew root word translated here as “quarrelsome” is mādon. This refers to strife and division; when describing a person, it means someone prone to fighting or eager to argue. The book of Proverbs advises a careful, calming approach (Proverbs 15:1, 4) instead of looking for an excuse to start a fight. The prior teaching (Proverbs 26:20) noted that gossip and slander—speech associated with a “whisperer” (Proverbs 16:28)—add fuel to disagreements. This was compared to starving a fire of fuel. When improper conversation dies out, so too do many conflicts. In a parallel way, being argumentative can inflame a situation (Proverbs 15:18). Aggression worsens conflict the same way adding wood to a fire makes the blaze grow.

It’s possible that Alexander the coppersmith, mentioned in the New Testament, was a “quarrelsome” man. In his closing remarks to Timothy the apostle Paul writes: “Alexander the coppersmith did me great harm; the Lord will repay him according to his deeds. Beware of him yourself, for he strongly opposed our message” (2 Timothy 4:14–15). Jude wrote about those opposed to faith (Jude 1:18; cf. 2 Peter 3:3) by saying they “cause divisions, worldly people, devoid of the Spirit” (Jude 1:19). Diotrephes, too, was known for words that stirred up trouble. The apostle John writes: “So if I come, I will bring up what [Diotrephes] is doing, talking wicked nonsense against us” (3 John 1:10).

Verse 22. The words of a whisperer are like delicious morsels; they go down into the inner parts of the body.

In modern English, bits of gossip are described as “juicy,” suggesting they are especially tempting. Gossip is one of the sins to which almost all people are naturally tempted (Proverbs 11:13; 16:28). The idea of learning some secret, scandalous information about others is alluring. However, it’s also spiritually deadly and a source of intense conflict. A person doesn’t simply hear the words; engaging in gossip has a deeper effect. What has a sweet taste, at first, can lead to bitter consequences. This proverb is identical to the statement given in Proverbs 18:8.

Paul warned Timothy about the temptation for inappropriate talk, cautioning Timothy not to enroll young widows in the church’s role of widows in part because “they learn to be idlers…[and] also gossips and busybodies, saying what they should not” (1 Timothy 5:13). He recommended that applying oneself to productive tasks was an effective way to avoid being tempted by gossip (1 Timothy 5:14). Gossip can ruin a person’s reputation—whether as the victim, the teller, or the willing hearer. Gossip and slander disrupt fellowship within a church.

However, gossip is not self-replicating. If others refuse to listen, let alone to repeat it, it will die like a fire starved for fuel (Proverbs 26:20). If a fellow Christian has done something inappropriate, instead of spreading shocking news, Paul writes: “You who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted” (Galatians 6:1).

Verse 23. Like the glaze covering an earthen vessel are fervent lips with an evil heart.

Clay is a relatively common, coarse substance. A thin coating of glaze makes it appear more attractive but doesn’t change the essential nature of the clay. The Hebrew phrasing used here implies painting something with the dross—impure metals—removed when purifying silver. The broad concept at work is when one deceptively coats an inherently cheap or worthless substance. A related English expression is the attempt to “put lipstick on a pig,” referring to disguising something disagreeable.

The person with “fervent lips” is one using intense, passionate language or flattery. The meaning is similar to “hypocrisy:” to say one thing while believing something else. Here, it specifically means a person who disguises evil intent using clever words. Careful phrases, flattery, and compelling words can make evil seem attractive, at first. It can also disguise the real intent behind a conversation. Keeping up appearances to appear pious is another way “fervent lips” can disguise sinful hearts. In Matthew 23:25 Jesus condemned hypocritical scribes and Pharisees. He said, “Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and the plate, but inside they are full of greed and self-indulgence.” Their outward appearance misrepresented their foul, inward spiritual decay.

The following verse says this kind of deception indicates “hate.” It implies contempt for the person being lied to.

Verse 24. Whoever hates disguises himself with his lips and harbors deceit in his heart;

This verse further develops a thought begun in the prior verse (Proverbs 26:23). The given metaphor was the glaze covering a clay pot: it may be attractive, but it’s just a thin disguise. What’s underneath is not as valuable, or as pretty. A person who puts on a show, trying to fool others, but who is evil in the heart, is in the same spiritual state. Jesus criticized “hypocrites,” who say one thing while believing something else, using related imagery (Matthew 23:25). The Greek term translated “hypocrite” is closely related to the term for an actor: a person who pretends.

Some disguise their hate and malice using careful words. They give the impression of being calm, or kind, or reasonable. A classic example of this is Judas’s kiss, which appeared to be friendly, but was an act of betrayal (Luke 22:47–48). A graphic example of “disguised lips” comes from Joab and Amasa, in 2 Samuel 20:9–10. Joab politely spoke, and moved as if he were greeting Amasa, only to deliver a gruesome, fatal wound.

The next proverb continues to warn against such people. If we have reason to think someone is malicious or hateful, we should be very suspicious of their words (Proverbs 26:25). Eventually, the veneer will crack, and others will find out the truth (Proverbs 26:26).

Verse 25. when he speaks graciously, believe him not, for there are seven abominations in his heart;

Solomon counsels his readers to reject an evil man’s gracious words. So far, this passage referred to those disguising hate and malice with deceptive appearances. This is like a thin glaze on pottery (Proverbs 26:23). Those who hide evil with their words express hate for others (Proverbs 26:24), since their actions are a betrayal. This is the kind of person about whom Solomon (Proverbs 25:1) warns here.

Satan is a master of disguising evil to appear good. It’s the way he deceived Eve (Genesis 3:6). We cannot always know who is lying or telling the truth. We also want to be ready to offer forgiveness and grace (Matthew 5:24; 6:14–15). However, when someone has proven deceitful or hateful, it’s wise not to trust their words. Even if what they say is “gracious,” or attractive, their reputation says otherwise. The “seven abominations” mentioned here might be a reference to the list given in Proverbs 6:16–19.

Verse 26. though his hatred be covered with deception, his wickedness will be exposed in the assembly.

This passage deals with deceptive people, who disguise their malice using attractive words and appearances (Proverbs 26:23–25). Here, Solomon (Proverbs 25:1) again ties this to the idea of hatred: the person who lies to give a false impression to others is showing hatred for others. Their words only cover that sin, and the cover will not last. Eventually, the liar will be found out (Proverbs 5:22).

The “assembly” in this verse refers to any group brought together for some purpose. In this case, it might mean a courtroom setting, where the guilty person is being judged. Accountability certainly applies to our relationship with God. Galatians 6:7–8 assures us that “God is not mocked, for whatever one sows, that will he also reap. For the one who sows to his own flesh [the sin nature] will from the flesh reap corruption.” Psalm 7 refers to the retribution God will execute on the wicked as a righteous judge (Psalm 7:11) The same psalm promises, “If a man does not repent, God will whet his sword; he has bent and readied his bow” (Psalm 7:12). This ends in assurance that the wicked man’s “mischief returns upon his own head and on his own skull his violence descends” (Psalm 7:16).

Verse 27. Whoever digs a pit will fall into it, and a stone will come back on him who starts it rolling.

Other proverbs note that those who plan evil can expect to suffer as a result (Proverbs 5:22; 15:27; 19:16). This is a general statement, not a prophecy; not all evil acts are punished in this life. Yet they will be noticed and judged by God (Proverbs 8:34–36; 24:16, 19–22). Still, it’s often the case that those who plan evil get caught in the aftermath of their own sin.

The imagery here is drawn from a hunter’s efforts to trap an animal. Other lessons in the book of Proverbs use the metaphor of traps (Proverbs 12:13; 22:25; 23:27; 28:10). Some traps are simple, such as disguising a hole in the ground. Others require weight; rolling a large rock indicates the arduous work an evil man puts forth to destroy his victim. Eventually, however, retribution comes to him.

The book of Esther relates the story of wicked Haman’s scheming to kill righteous Mordecai and all the Jews in Persia. In the end, however, Haman was hanged on the gallows he had prepared for Mordecai. God protected Mordecai and his fellow Jews. Psalm 9:16 says, “The LORD has made himself known; he has executed judgment; the wicked are snared in the work of their own hands.”

Verse 28. A lying tongue hates its victims, and a flattering mouth works ruin.

Scripture condemns both lies and flattery (Proverbs 6:16–19; 12:22; 29:5). Hateful people often spread lies about those they hope to destroy (Proverbs 26:24–26). Deceptive people may try to catch their victims off guard by praising them, giving insincere compliments. These tactics result in disaster, both for the victim and for those who lie (Proverbs 26:27). This not only condemns such actions but teaches that it’s good to avoid those who participate in them.

Earlier verses connected malicious lying with hatred (Proverbs 26:24). Lying about someone using accusations is an obvious assault on their character or conduct. Flattery is a less obvious assault. Saying positive things, or using exaggerated praise, can be highly effective. It typically makes the intended victim unsuspecting. Jesus’ enemies lied about Him, hoping to have Him executed. In the end, Jesus triumphed by rising from the grave. Someday, all who hated and fought against Jesus will come to ruin. Acts 17:31 promises that God “has fixed a day on which he will judge the world in righteousness by a man [Jesus] whom he has appointed; and of this he has given assurance to all by raising him from the dead.”

End of Proverbs 26

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