25:1 A group of scholars who served during King Hezekiah's reign (715-686 B.C.) added more of Solomon's 3,000 proverbs (1 Kings 4:32) to the former collection (1:1-22:16). These men lived about 250 years after Solomon. Solomon ruled from 971-931 B.C. This verse introduces chapters 25-29.
"The proverbs in these chapters differ in that there are more multiple line sayings and more similes; chapters 28-29 are similar to chapters 10-16, but chapters 25-27 differ in having few references to God."182
25:2 The fact that God has chosen not to reveal everything human beings want to know has resulted in our holding Him in awe and glorifying Him (cf. Deut. 29:29). However a king's subjects hold him in awe and glorify him when he diligently investigates a matter and does not make his decisions on the basis of superficial understanding.
25:8-10 This proverb advises us to settle disputes out of court whenever possible. It is not wise to drag someone hastily into court to argue. We should be cautious about divulging information. This may lead to embarrassment (v. 8). We should not divulge secrets to clear ourselves in arguments or we may ruin a friendship. The plaintiff should debate his case with his neighbor out of court. Then the point of disagreement will not become public knowledge (v. 9) and give the plaintiff a bad reputation (v. 10).
"To run to the law or to the neighbors is usually to run away from the duty of personal relationship--see Christ's clinching comment in Matthew 18:15b."183
25:11 "Gold"may refer to the color of the fruit or possibly to the metal. "Settings"suggests an appropriate background such as an attractive basket or frame if the picture of an apple is in view. The point is that just the right words spoken at the right time in the right way can be as pleasing as a beautiful piece of fruit in a suitable container.184
25:15 By adding a few words the idea of this verse becomes clearer. "By forbearance [of speech] a ruler may be persuaded."That is, do not speak too long. A gentle tongue can be very powerful.
"Calm and patient speech can break down insurmountable opposition."185
25:16 Anything overindulged, even the most desirable of things, can become distasteful and repulsive.
"Since Eden, man has wanted the last ounce out of life, as though beyond God's enough' lay ecstasy, not nausea."186
25:21-22 Clearly the point of this proverb is to return good for evil (cf. Matt. 6:4-6; Rom. 12:20). Such conduct will bring blessing from God and remorse to the evildoer. Still what does heaping burning coals on the head of the abuser mean? Evidently this clause alludes to an ancient custom. When a person's fire went out at home, he or she would go to a neighbor and get some live coals to rekindle the fire. Carrying the coals in a pan on the head involved some danger and discomfort for the person carrying them, but they were an evidence of the neighbor's love. Likewise the person who receives good in return for evil feels somewhat uncomfortable even though he receives a good gift. His discomfort arises over his guilt for having wronged his neighbor in the first place. So returning good for evil not only secures the blessing of God (v. 22b), it also convicts the wrongdoer of his ways (v. 22a) in a gentle way.
25:23 The angry countenance belongs to the person who is the target of the backbiting (slanderous) tongue. Sly words can infuriate people just as a northerly wind brings rain. These are inevitable results.
25:27 Both practices in this verse are pleasant for the person who engages in them, but they can affect him adversely if he pursues them to excess.
The analogies in chapter 25 dealt with both wise and foolish conduct, but those in chapter 26 deal mainly with fools and folly.
26:2 If someone curses another person who does not deserve it, the curse will not be effective (cf. Num. 23:8). It will not attach itself to the person cursed, so to speak.
"It was commonly believed that blessings and curses had objective existence--that once uttered, the word was effectual. Scriptures make it clear that the power of a blessing or a curse depends on the power of the one behind it (e.g., Balaam could not curse what God had blessed; cf. Num 22:38; 23:8). This proverb underscores the correction of superstition. The Word of the Lord is powerful because it is the word of the Lord--he will fulfill it."187
26:4-5 These pieces of advice do not contradict each other because each is wise in its own way. Verse 4 means that in replying to a fool one should not descend to his level by giving him a foolish response. Verse 5 means that one should correct a fool so he will not conclude that he is right. Some of a fool's comments do not deserve a reply (v. 4), but others require one (v. 5). In unimportant matters one should ignore the foolish comment, but in important matters one needs to respond lest others conclude that the fool is correct.188
26:8 By giving honor to a fool one arms him to do damage. This can happen, for example, by promoting him to a position of greater responsibility. The figure of binding a stone in a sling seems to suggest that the person doing the binding did not know how to operate a sling. People did not bind stones in slings but simply laid them in the sling so when the sling was slung the stone would fly out. Similarly one who expects a fool to accomplish something honorable does not know how things work. Fools cannot do something honorable.189
26:11 A wise man does not repeat his folly, but a fool does. Similarly a dog returns to eat his vomit, but a man does not. A fool behaves like a dog rather than like a man when he repeats his folly (cf. 2 Pet. 2:22).
Many of the analogies in this pericope deal with virtues and vices that are characteristic of the wise and the foolish.
27:7 The point of this proverb seems to be that the quantity of a person's material possessions affects his attitude toward them.
"Hunger is the best sauce."190
Those who have much do not appreciate some things, even some things that are valuable. On the other hand a person with little tends to appreciate even the comparatively insignificant items he receives or owns. For example, a person who receives much praise may find it nauseating, but someone who gets very little praise may savor what little he gets.191
27:10 The first statement makes the point of the proverb: friends are important allies that we should retain if possible (v. 10a). The second needs some additional clarification. The thought seems to be, "Do not go all the way to your blood brother's house in a crisis if he lives far from you."The third statement gives the reason for the second. A friend at hand who is not a blood relative can be of more help than a close relation who lives farther away. A friend at hand should be more desirable than a brother who lives miles away.
27:13 See 20:16. The point of these parables is the same. We should hold people to their obligations.
27:19 If you want to see what your face looks like, look in a placid pool of water. If you want to see what a man is really like, look in his heart. That is, find out what he loves and values and you will know what kind of person he is. One's thoughts reflect his or her true character. Jesus taught that what a person says reveals what is in his or her heart (Matt. 12:34).
27:23 As the family manager, a man needs to know what he has and what condition his possessions are in to lead wisely. Moreover he needs to care for what he has to preserve his livelihood. Verses 24-27 go on to advocate preserving one's income poetically.
