Bible Studies

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A RUNNING COMMENTARY


Proverbs especially lends itself to a running commentary; i.e., a verse by verse consideration. This recently came to mind when I had finished editing a book length text concerning forgiveness. I was thus impressed with the contrasting approach, having opted for the former and now turning to an example of the latter.
“Like snow in summer or rain in harvest, honor is not fitting to a fool” (Prov. 26:1). The fool provides the focus throughout this chapter, along with the sluggard—which also qualifies as a fool. Since a fool acts in a inconsiderate manner. As such, he or she is undeserving of acclaim.
“Do not answer a fool according to his folly, or you will be like him yourself” (v. 4). This consists of a dual warning: against responding in like manner and joining the ranks of the foolish. As for the former, it may lead to the latter. Conversely, refrain from the former, and cultivate wisdom as a preferred alternative.
“Like a lame man’s legs that hang limp is a proverb in the mouth of a fool” (v. 7). Since it gives the impression that the person does not understand the meaning of wise saying. Accordingly, its appeal is greatly diminished.
“Like an archer who wounds at random is he who hires a fool or any passer-by” (v. 10). This, in turn, recalls the satirical observation: “It is difficult to hit a target if you do not have one.” Otherwise, one shoots at random. One who employs such a person sponsors his or her foolishness, and is equally to blame.
“Do you see a man wise in his own eyes? There is more hope for a fool than for him” (v. 12). As on other occasions, I am reminded of a favorite quote: “The more we know, the more we realize that we do not know.” So it would seem, unless we are pretentious with our understanding, and in doing so, appear more ridiculous than the acknowledged fool.
“The sluggard says, ‘There is a lion in the road, a fierce lion roaming the streets!’” (v. 13). The point is that the sluggard will use any excuse, as unlikely as it might appear, to procrastinate. Whether one means to convince others or assure oneself, the result is much the same. Conversely, it recalls the saying: “Nothing ventured, nothing gained!”
“The sluggard buries his hand in the dish; he is too lazy to bring it back to his mouth” (v. 15). Having initiated some task, he is reluctant to follow through with it. Instead, he excuses his lack resolve with unconvincing lines of argument. So I was told as a youth, “If at first you do not succeed, try, try (repeated by way of emphasis) again.”
“Like one who seizes a dog by the ears is a passer-by who meddles in a quarrel not his own” (v. 17). For in so doing, one is likely to compound the problem. Why? Initially, because he lacks insight into the issue at hand. Subsequently, since he is tempted to impose his own agenda on the discussion. In similar fashion, seizing a dog by its ears is no less appropriate.
“Like a madman shooting firebrands or deadly arrows is a man who deceives his neighbor and says, ‘I was only joking!’” (v. 18). What we say in jest may have malicious intent, and so requires caution. Qualifications aside, “Laugh with people rather than at them.”
“Without wood a fire goes out, without gossip a quarrel dies down.” Gossip pertains to idle talk, often concerned with confidential matters. As such, it is calculated to create problems where they did not previously exist, and compound exiting problems. When persons refrain, the situation is more likely to resolve itself.
“As charcoal to embers and as wood to fire, so is a quarrelsome man for kindling strife” (v. 21). Some persons seem to enjoy controversy, and so offend others. If so inclined, one ought to reconsider. If not, one should not entertain the practice. In any case, choose for the better and persist with resolve.
“A malicious man disguises himself with his lips but in his heart he harbors deceit” (v. 24). “Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye?” Jesus inquired. “You hypocrite, first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother’s eye” (Matt. 7:3, 5).
“An honest answer is like a kiss on the lips” (v. 26). But only as it is considerate of the welfare of the other person. Lacking such, it fails to qualify as an honest answer. Why? Because it fails to take into consideration that we live under what is graphically described as a sacred canopy; which is to say, in God’s world and by his grace.
“Finish your outdoor work and get your fields ready; after that, build your house” (v. 27). First things first, and then such as awaits our attention. This suggests that we need to cultivate a keen sense of timing. Otherwise, the right thing at the wrong time may prove to be counterproductive.
“Do not testify against your neighbor without cause, or use your lips to deceive” (v. 28). In more general terms, “Consider what a great forest is set on fire by a small spark. The tongue also is a fire, a world of evil among the parts of the body. It corrupts the whole person, sets the whole course of his life on fire, and is itself set on fire by hell” (James 3:5-6).
“Do not say, ‘I’ll do to him as he has done to me; I’ll pay that man back for what he did’” (v. 29). Instead, return good for evil. While it remains to determine what is good given the circumstances. This requires that we give prime consideration to the welfare of the person who has offended us.
“A little sleep, a little slumber, a little folding of the hands to rest—and poverty will come on you like a bandit and scarcity like an armed man” (v. 33-34). The sage perhaps has in mind a run-down farm, as a result of sloth. The fields are over-grown with weeds, and the buildings are in need of repair. No less so is life in general. Thus concludes this brief running commentary.

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