King James Version
Proverbs 26
28 verses with commentary
Proverbs About Fools
As snow in summer, and as rain in harvest, so honour is not seemly for a fool.
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KJV Study Commentary
Snow in summer, rain in harvest, and 'honour' for a fool are equally 'not seemly' (Hebrew 'lo na'vah'—not fitting/appropriate). Weather out of season damages crops; honor given to fools is similarly destructive and contrary to natural order. Fools deserve reproof, not honor (26:3). Reformed theology values proper order reflecting God's wisdom. Honoring fools elevates wickedness and encourages foll...
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**XXVI.**
(1) **As rain in harvest.**—This was very unusual in Palestine (comp. 1Samuel 12:17, *sqq.*)*, *and of course very unsuitable for carrying on the work of harvest.
**So honour is not seemly for a fool.—***i.e.*, for a dull person, confident in his own wisdom (Proverbs 1:22). It only confirms him in his good opinion of himself, making him less inclined than ever to learn.
Jamieson-Fausset-Brown Bible Commentary
32-35. Reasons for the warning.
**froward--**(Pr 2:15).
**secret ... righteous--**in their communion (Am 3:7).
As the bird by wandering, as the swallow by flying, so the curse causeless shall not come.
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KJV Study Commentary
An undeserved curse 'shall not come'—like a wandering bird or flying swallow, it won't land on its target. The Hebrew 'qalal' (curse) and 'lo tabo' (shall not come/will not arrive) teach that mere words cannot harm the innocent. This encourages the righteous not to fear baseless accusations or curses. Reformed theology affirms God's sovereignty over all words. Numbers 23:8 asks, 'How shall I curse...
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(2) **As the bird by wandering, as the swallow by flying.**—Rather, *As the bird *(any small one, especially the sparrow) *is made for wandering, and the swallow for flying *(where it pleases), *so the curse causeless *(*i.e., *spoken without reason) *shall not come *(reach its destination). The Hebrew reads in the margin “to him,” instead of “not,” in the sense that a causeless curse, though it p...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
32-35. Reasons for the warning.
**froward--**(Pr 2:15).
**secret ... righteous--**in their communion (Am 3:7).
A whip for the horse, a bridle for the ass, and a rod for the fool's back.
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KJV Study Commentary
Horses need whips, donkeys need bridles, and 'a rod for the fool's back.' This proverb acknowledges that some people, like stubborn animals, respond only to punishment. The Hebrew 'shebat' (rod) indicates corporal discipline. Reformed theology acknowledges both civil punishment (Romans 13:4) and church discipline (Matthew 18:15-17) as necessary for restraining evil and correcting fools. While we p...
Read full commentary →Answer not a fool according to his folly, lest thou also be like unto him.
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KJV Study Commentary
Don't answer a fool 'according to his folly' lest you become like him. Engaging fools on their terms drags you into foolishness. The Hebrew 'anah' (answer) and 'damah' (be like) warn against adopting foolish methods or arguments to counter folly. This requires discernment about when and how to respond. Reformed theology values measured responses to opposition. Sometimes silence is wise; sometimes ...
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(4) **Answer not a fool.—**Comp. Proverbs 1:22.
**According to his folly.—**Do not lower yourself by disputing or arguing with him; he will not take in your meaning, and will think he has got the better of you, perhaps will insult you. It is noticeable that our Lord never answered a question which should not have been asked Him, but always put it by (*e.g., *Matthew 21:23, *sqq.; *Luke 13:23-24; L...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
CHAPTER 4 Pr 4:1-27. To an earnest call for attention to his teachings, the writer adds a commendation of wisdom, preceded and enforced by the counsels of his father and teacher. To this he adds a caution (against the devices of the wicked), and a series of exhortations to docility, integrity, and uprightness.
1-2. (Compare Pr 1:8).
**to know--**in order to know.
**doctrine--**the matter of l...
Read full commentary →Answer a fool according to his folly, lest he be wise in his own conceit. conceit: Heb. eyes
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KJV Study Commentary
This verse seems to contradict verse 4: 'Answer a fool according to his folly, lest he be wise in his own conceit.' But both are true in different contexts. Sometimes answering exposes folly and prevents self-deception. The Hebrew 'pen yihyeh chakam be'eynay' (lest he be wise in his own eyes) emphasizes the danger of fools thinking themselves wise when unchallenged. Wisdom requires discerning when...
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(5) **Answer a fool according to his folly.—**As his folly deserves, sharply and decisively, and in language suited to his comprehension.
Jamieson-Fausset-Brown Bible Commentary
CHAPTER 4 Pr 4:1-27. To an earnest call for attention to his teachings, the writer adds a commendation of wisdom, preceded and enforced by the counsels of his father and teacher. To this he adds a caution (against the devices of the wicked), and a series of exhortations to docility, integrity, and uprightness.
1-2. (Compare Pr 1:8).
**to know--**in order to know.
**doctrine--**the matter of l...
Read full commentary →He that sendeth a message by the hand of a fool cutteth off the feet, and drinketh damage. damage: or, violence
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KJV Study Commentary
Sending a message by a fool's hand cuts off feet and drinks damage. The Hebrew 'qarats raglayim' (cut off feet) and 'shathah chamas' (drink violence) create bizarre imagery emphasizing self-harm. Using fools as messengers is self-defeating - like amputating your own feet or drinking poison. Foolish messengers garble messages, represent poorly, create problems rather than solving them. Wisdom requi...
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(6) **Cutteth off the feet.—**He wants his business done, but if he sends a fool to do it, he might as well cut off his messenger’s legs, for the business will not be transacted; nay, worse than this, he will “drink damage,” *i.e., *suffer positive mischief from the blundering of his emissary.
Jamieson-Fausset-Brown Bible Commentary
**3. father's son--**emphatic, a son specially regarded, and so called tender, as an object of special care (compare 1Ch 22:7; 29:1); an idea further expressed by
**only beloved--**or, "as an only son" (Ge 22:2), though he had brothers (see on 1Ch 3:5).
The legs of the lame are not equal: so is a parable in the mouth of fools. are: Heb. are lifted up
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KJV Study Commentary
Like legs that hang limp, so is a proverb in a fool's mouth. The Hebrew 'dalag shokayim' (legs of lame) creates imagery of useless limbs. Lame person's legs don't function for their purpose. Similarly, proverbs in fool's mouth don't function properly - wisdom becomes worthless through misapplication. Knowing right words but applying them wrongly is useless. Wisdom requires both knowing truth and a...
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(7) **The legs of the lame are not equal.—**Better, perhaps. *The legs hang down from a lame man, and so is a parable *(*useless*)* in the mouth of fools; *they can make no more use of it for the guidance of themselves or others, than can a lame man use his legs. (Comp. Luke 8:10.)
Jamieson-Fausset-Brown Bible Commentary
**4. He taught--**or directed me.
**retain--**as well as receive.
**keep ... and live--**observe, that you may live (Pr 7:2).
As he that bindeth a stone in a sling, so is he that giveth honour to a fool. bindeth: or, putteth a precious stone in an heap of stones
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KJV Study Commentary
Binding a stone in a sling is like giving honor to a fool. The Hebrew 'tseror even' (bind stone) in 'margemah' (sling) creates absurd image. Slinging requires stone to release; binding it makes sling useless or dangerous (stone might swing back and hit user). Honoring fools is similarly counterproductive - it doesn't help them and may harm those who honored them. Fools can't handle honor properly....
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(8) **As he that bindeth a stone in a sling **. . .—*i.e., *the stone is soon gone from the sling and seen no more, so honour and a fool soon part company. This seems on the whole the most probable rendering of this verse.
Jamieson-Fausset-Brown Bible Commentary
**5. Get--**as a possession not to be given up.
**neither decline--**that is, from obeying my word.
As a thorn goeth up into the hand of a drunkard, so is a parable in the mouth of fools.
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KJV Study Commentary
Like a thorn in a drunkard's hand is a proverb in fools' mouths. The Hebrew 'chowach' (thorn/bramble) and 'shikkowr' (drunk) creates dangerous imagery. Drunk person wielding thornbush will injure himself and others - lacking coordination to handle dangerous object. Fools with proverbs are similarly dangerous - possessing powerful truth without wisdom to apply it creates harm. Knowledge empowers; f...
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(9) **As a thorn goeth up into the hand of a drunkard.—**Rather, (*As*)* a thornbush *(*which*)* comes into the hand of a drunkard, so *(*is*)* a parable *(*which comes*)* into the mouth of fools. *They know not how to use it, and only do themselves and others harm by it. (Comp. 2Peter 3:16.)
Jamieson-Fausset-Brown Bible Commentary
6. Not only accept but love wisdom, who will keep thee from evil, and evil from thee.
The great God that formed all things both rewardeth the fool, and rewardeth transgressors. The great: or, A great man grieveth all, and he hireth the fool, he hireth also transgressors
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KJV Study Commentary
The great God who formed all things rewards both fool and transgressor. The difficult Hebrew allows multiple translations. Most likely: the one who hires fools and transgressors harms everyone (shoots arrows randomly, wounding all). Employing incompetent or wicked people produces indiscriminate damage. Alternatively: God judges all impartially - fools and sinners both receive due recompense. Eithe...
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(10) **The great God that formed all things both rewardeth the fool, and rewardeth transgressors.**—If this rendering of the passage could stand, Matthew 6:2 might be quoted in illustration of it. If fools and transgressors will set their mind upon “husks” (Luke 15:16) instead of the food God has provided for His children, He does not deny it to them; they have the reward they seek for. But the He...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
7. (Compare Job 28:28).
**getting--**or possession; a desire for wisdom is wise.
As a dog returneth to his vomit, so a fool returneth to his folly. returneth to his folly: Heb. iterateth his folly
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KJV Study Commentary
This proverb uses vivid, disgusting imagery to describe foolishness: 'As a dog returneth to his vomit, so a fool returneth to his folly.' A dog eating its own vomit exemplifies revolting, self-destructive behavior. Similarly, fools repeatedly return to foolish patterns despite experiencing their harmful consequences. They learn nothing from failure, repeating the same mistakes cyclically. This rev...
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(11) **So a fool returneth to his folly.—**Though he knows it to be folly, and ruinous to him: but vice has become to him a second nature, and he cannot, even if he would, escape from it. This is especially true of those who have given way to drink or impurity of life.
Jamieson-Fausset-Brown Bible Commentary
8. As you highly esteem her, she will raise you to honor.
**embrace her--**with fond affection.
Seest thou a man wise in his own conceit? there is more hope of a fool than of him.
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KJV Study Commentary
Do you see someone wise in their own eyes? There's more hope for a fool than for them. The Hebrew 'chakam be`eynayv' (wise in own eyes) describes self-deception. Fools may lack knowledge but can potentially learn. Self-deceived people convinced of their wisdom cannot learn - they reject instruction because they think they know better. This worst form of foolishness: unteachable pride. Proverbs 3:7...
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(12) **Seest thou a man wise in his own conceit.—**Comp. the warnings of Romans 12:16, and Revelation 3:17-18.
**There is more hope of a fool than of him.—**So the “publicans and harlots,” who had foolishly strayed from God, yet returned to Him at the preaching of the Saviour, while the Pharisees and lawyers “rejected the counsel of God against themselves” (Luke 7:30), thinking they had no need of...
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**9. ornament--**such as the chaplet or wreath of conquerors.
**deliver--**(Compare Ge 14:20). The allusion to a shield, contained in the Hebrew, suggests protection as well as honor (compare Pr 4:6).
Proverbs About Sluggards
The slothful man saith, There is a lion in the way; a lion is in the streets.
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KJV Study Commentary
The lazy person says there's a lion in the road, a lion in the streets. The Hebrew 'atsel' (lazy/sluggard) and 'ariy' (lion) creates absurd excuse. Sluggard invents ridiculous dangers to justify inaction. Lions don't roam city streets; this excuse is transparently false. Lazy people manufacture excuses rather than facing responsibilities. Fear becomes rationalization for sloth. While genuine dange...
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(13) **The slothful man saith, There is a lion in the way **. . .—See above on Proverbs 22:13.
Jamieson-Fausset-Brown Bible Commentary
10. (Compare Pr 2:1; 3:2).
As the door turneth upon his hinges, so doth the slothful upon his bed.
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KJV Study Commentary
As a door turns on its hinges, so does the lazy person in bed. The Hebrew 'tsir' (hinge) creates imagery of circular non-progress. Door swings on hinges, moving without going anywhere. Lazy person rolls in bed without rising. Activity without productivity, motion without progress. This mocks slothful busy-ness - appearing active while accomplishing nothing. Wisdom requires productive effort, not m...
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**11-12. way of wisdom--**which it prescribes.
**led thee--**literally, "caused thee to tread," as a path (Psa 107:7).
**not be straitened--**have ample room (Psa 18:36).
The slothful hideth his hand in his bosom; it grieveth him to bring it again to his mouth. it grieveth: or, he is weary
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KJV Study Commentary
The lazy person buries his hand in the dish; he's too weary to bring it to his mouth. The Hebrew 'taman' (bury/hide) and 'la'ah' (weary/tired) creates absurd exaggeration. Sluggard is so lazy that even eating - self-preservation's basic act - becomes too burdensome. This hyperbole mocks extreme laziness. Some people won't help themselves even when starving. Proverbs 19:24 makes identical point. Sl...
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(15) **The slothful hideth his hand in his bosom.**—See above on Proverbs 19:24.
Jamieson-Fausset-Brown Bible Commentary
**11-12. way of wisdom--**which it prescribes.
**led thee--**literally, "caused thee to tread," as a path (Psa 107:7).
**not be straitened--**have ample room (Psa 18:36).
The sluggard is wiser in his own conceit than seven men that can render a reason.
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KJV Study Commentary
The lazy person is wiser in his own eyes than seven who can answer discreetly. The Hebrew 'chakam me`eynayv' (wise in own eyes) and 'shivah meshivey ta`am' (seven answering with discretion) creates striking arrogance. Sluggard won't receive correction from even abundant wise counsel. Seven represents completeness; answering discreetly indicates wisdom. But sluggard's self-deception resists all cou...
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(16) **Seven men.**—A round number. (Comp. Proverbs 26:25; Proverbs 6:31; Proverbs 24:16.)
**That can render a reason—***i.e.*, give a sensible judgment on any matter submitted to them.
Jamieson-Fausset-Brown Bible Commentary
13. (Compare Pr 3:18). The figure of laying hold with the hand suggests earnest effort.
Proverbs About Meddlers and Quarrels
He that passeth by, and meddleth with strife belonging not to him, is like one that taketh a dog by the ears. meddleth: or, is enraged
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KJV Study Commentary
One who passes by and meddles in another's quarrel is like grabbing a dog's ears. The Hebrew 'charah `al riyb' (meddling in strife) and 'machaziyq be'adeney keleb' (holding dog's ears) creates vivid warning. Grabbing dog's ears invites attack - dog will bite. Interfering in others' quarrels produces similar result - both parties turn on meddler. This wisdom warns: don't insert yourself into confli...
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(17) **Meddleth with strife.**—Rather, *that is excited with strife. *If quarrelling and taking revenge on our own account are forbidden (Romans 12:18-19), how much more is the mixing up of ourselves in the disputes of other persons.
**Like one that taketh a dog by the ears.—**Who deserves to be bitten for his pains, the usual result of interfering in quarrels.
Jamieson-Fausset-Brown Bible Commentary
14. (Compare Psa 1:1). Avoid all temptations to the beginning of evil.
As a mad man who casteth firebrands, arrows, and death, firebrands: Heb. flames, or, sparks
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KJV Study Commentary
Like a madman shooting deadly firebrands and arrows is one who deceives his neighbor and says 'I was only joking.' The Hebrew 'mithlahleha' (madman) and 'ziqqiym' (firebrands/flaming arrows) emphasize dangerous recklessness. Someone throwing firebombs randomly is dangerously insane. Deceiving others then claiming 'just kidding' is similarly reckless. Hurtful words don't become harmless by being la...
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(18) **Firebrands.**—Arrows to which some blazing material was attached, in order that they might set on fire whatever they touched.
So is the man that deceiveth his neighbour, and saith, Am not I in sport?
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KJV Study Commentary
This verse completes the metaphor begun in verse 18, revealing the deceiver's defense: "Am I not in sport?" The Hebrew 'sahaq' (sport/jest) means to laugh, play, or mock—the ancient equivalent of "just kidding!" This person wounds their neighbor through deception, then deflects accountability by claiming it was merely entertainment. The comparison to a madman hurling firebrands shows God's view: s...
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16-17. The reason is found in the character of sinners, whose zeal to do evil is forcibly depicted (Pr 6:4; Psa 36:5). They live by flagrant vices (Pr 1:13). Some prefer to render, "Their bread is wickedness, their drink violence" (compare Job 15:16; 34:7).
Where no wood is, there the fire goeth out: so where there is no talebearer, the strife ceaseth. Where no: Heb. Without wood talebearer: or, whisperer ceaseth: Heb. is silent
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KJV Study Commentary
Where no wood is, fire goes out; where there's no talebearer, strife ceases. The Hebrew 'nir gan' (whisperer/talebearer) and 'shahaq' (quiet/cease) creates clear cause-effect. Fire requires fuel; remove wood, fire dies. Strife requires gossip; remove gossip, strife ends. This verse identifies gossip as conflict's fuel. Want to end disputes? Stop gossiping. James 1:26 warns: 'If any man among you s...
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16-17. The reason is found in the character of sinners, whose zeal to do evil is forcibly depicted (Pr 6:4; Psa 36:5). They live by flagrant vices (Pr 1:13). Some prefer to render, "Their bread is wickedness, their drink violence" (compare Job 15:16; 34:7).
As coals are to burning coals, and wood to fire; so is a contentious man to kindle strife.
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KJV Study Commentary
As coals to hot embers and wood to fire, so is a contentious person to kindle strife. The Hebrew 'madyan midyaniym' (contentious person) and 'lecharcher riyb' (kindle strife) describes someone who creates conflict wherever they go. Some people aren't merely caught in conflicts but actively create them. Like adding fuel to fire intensifies burning, contentious people intensify conflicts. This warns...
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18-19. As shining light increases from twilight to noonday splendor, so the course of the just increases in purity, but that of the wicked is as thickest darkness, in which one knows not on what he stumbles.
The words of a talebearer are as wounds, and they go down into the innermost parts of the belly. innermost: Heb. chambers
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KJV Study Commentary
A talebearer's words are like wounds; they go down into innermost parts. The Hebrew 'mithlahameym' (dainty morsels) describes gossip's perverse appeal - wounds presented as delicacies. Gossip tastes sweet but injures deeply. It penetrates to 'innermost parts' (soul's depths), creating lasting damage. This verse exposes gossip's dual nature: superficially attractive, profoundly destructive. Proverb...
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(22) **The words of a tale-bearer are as wounds.—**See above on Proverbs 18:8.
Jamieson-Fausset-Brown Bible Commentary
18-19. As shining light increases from twilight to noonday splendor, so the course of the just increases in purity, but that of the wicked is as thickest darkness, in which one knows not on what he stumbles.
Burning lips and a wicked heart are like a potsherd covered with silver dross.
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KJV Study Commentary
Fervent lips with an evil heart are like silver dross covering an earthen vessel. The Hebrew 'dalaq' (burning/fervent) and 'keseph siygim' (silver dross) creates imagery of fraudulent covering. Silver-covered pottery appears valuable but isn't. Smooth speech covering evil heart is similarly fraudulent - appearing genuine while being worthless. This warns against trusting eloquence without evaluati...
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(23) **Burning lips—***i.e.*, burning with love, while there is an evil heart within.
**A potsherd covered with silver dross.—**Pottery glazed with dross of silver, a well-known method of ornamentation. For similar proverbs, comp. Matthew 23:27; Luke 11:39.
Jamieson-Fausset-Brown Bible Commentary
20-22. (Compare Pr 4:10, 13; Pr 3:8, &c.).
He that hateth dissembleth with his lips, and layeth up deceit within him; dissembleth: or, is known
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KJV Study Commentary
<strong>He that hateth dissembleth with his lips</strong> (יְנַכֵּר, yenakker—disguises, makes himself unrecognizable) reveals the psychology of hidden malice. The hater actively conceals animosity behind pleasant speech, a sin compounding hatred with deception. <strong>Layeth up deceit within him</strong> pictures the heart as a storehouse of treachery, collecting grievances and plotting harm whi...
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20-22. (Compare Pr 4:10, 13; Pr 3:8, &c.).
When he speaketh fair, believe him not: for there are seven abominations in his heart. speaketh: Heb. maketh his voice gracious
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KJV Study Commentary
When he speaks graciously, don't believe him; seven abominations are in his heart. The Hebrew 'chanan qowl' (makes voice gracious) and 'sheba' towebah' (seven abominations) warns against trusting pleasant speech from known deceivers. Seven represents completeness - the dissembler's heart is completely corrupt. Smooth words from evil person shouldn't be believed regardless of how convincing. This r...
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(25) **Seven abominations.—**See above on Proverbs 26:16, and comp. “seven spirits” (Matthew 12:45) and “seven devils” (Mark 16:9).
Jamieson-Fausset-Brown Bible Commentary
20-22. (Compare Pr 4:10, 13; Pr 3:8, &c.).
Whose hatred is covered by deceit, his wickedness shall be shewed before the whole congregation. by: or, in secret
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KJV Study Commentary
Though hatred is covered by deceit, his wickedness will be revealed before the assembly. The Hebrew 'kasah' (cover/conceal) and 'galah' (reveal/uncover) promise eventual exposure. Hidden hatred eventually becomes public. Deceit provides temporary concealment but not permanent protection. This assures victims of secret malice: truth will emerge. It warns perpetrators: secret evil will be exposed. P...
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(26) **Whose hatred is covered by deceit.—**Rather, *hatred may cover itself by deceit *(but) *his wickedness *(*i.e., *of *the *hater, implied in “hatred”) *will be displayed in the congregation, i.e., *openly, when a suitable opportunity for indulging his hatred occurs.
Jamieson-Fausset-Brown Bible Commentary
**23. with all diligence--**or, "above," or "more than all," custody (compare Margin), all that is kept (compare Eze 38:7), because the heart is the depository of all wisdom and the source of whatever affects life and character (Mt 12:35; 15:19).
Whoso diggeth a pit shall fall therein: and he that rolleth a stone, it will return upon him.
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KJV Study Commentary
Whoever digs a pit will fall into it; whoever rolls a stone, it will return on him. The Hebrew 'karah' (dig) and 'galal' (roll) describe self-defeating plots. Trap meant for others ensnares trapper; stone pushed onto others rolls back. Evil schemes backfire on schemers. This promises justice - those plotting others' destruction ultimately destroy themselves. Psalm 7:15-16 teaches: 'He made a pit, ...
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(27) **Whoso diggeth a pit shall fall therein,—**A simile taken from hunters making pits as traps for wild animals. The same doctrine of retribution being brought upon the sinner’s head by God the righteous Judge is taught in Psalm 7:11, *sqq.*
Jamieson-Fausset-Brown Bible Commentary
**24. a froward mouth--**that is, a mouth, or words of ill nature. The Hebrew word differs from that used (Pr 2:15; 3:32).
**perverse--**or, "quarreling."
**lips--**or, "words."
A lying tongue hateth those that are afflicted by it; and a flattering mouth worketh ruin.
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KJV Study Commentary
A lying tongue hates those it crushes, and a flattering mouth works ruin. The Hebrew 'lashon sheqer' (lying tongue) and 'peh chalaq' (smooth/flattering mouth) describes comprehensive speech corruption. Lies crush victims and reveal hater's heart. Flattery ruins by deceiving and manipulating. Both lying and flattering destroy - one through obvious attack, other through subtle manipulation. This war...
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(28) **A lying tongue hateth those that are afflicted by it.**—As the remembrance of them calls up his own wickedness to the mind of the offender. This is one reason why “the carnal mind is enmity against God” (Romans 8:7), as being conscious of having rejected God’s love, and so hating to be reminded of Him.
**Ellicott's Commentary for English Readers
Text Courtesy of BibleSupport.com. Used by P...
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**25. Let ... before thee--**that is, pursue a sincere and direct purpose, avoiding temptations.