CRITICAL NOTES.—
Proverbs 26:15. In his bosom. Rather, In the dish, as in chap. Proverbs 19:24.
MAIN HOMILETICS OF THE PARAGRAPH.— Proverbs 26:12-16
SELF-CONCEIT AND INDOLENCE
I. The ruinous effects of self-satisfaction.—In the preceding verses Solomon has drawn a picture of the moral fool—of the man who seems to have no moral sensibility, and who is a slave to evil habits and degrading vices. At first sight it would seem that no one could be in a more hopeless condition, but a little consideration will convince us that the wise man is right when he declares that it is easier to convince a fool of his folly, than a self-conceited man of his ignorance and weakness. For there are many men who know that they are not what they ought to be, although they have not the moral courage to quit their sinful courses; and sometimes the very depth of degradation in which such men find themselves, and the strong contrast which exists in their outward life between themselves and more respectable citizens, startle them into a vigorous and successful effort to break their chains. But a man who is wise in his own eyes is generally outwardly decorous in his behaviour—is what has been called a respectable sinner—and it is this very outward propriety which lulls his conscience to sleep. Like the Pharisee in the temple, he thanks God that he is not as other men (Luke 18:11) who are outwardly immoral, and forgets that if he is not sensual he may be devilish (James 3:15), may be under the dominion of the sin that made the first and greatest sinner in the universe. It was men of this class, and not the openly profane and sensual, whom Christ declared to be in danger of committing the sin which should not be forgiven (Matthew 12:31), and on another occasion he shows that their hopeless condition arose from the fact that they did not realise that they were in any spiritual need. “If ye were blind ye should have no sin, but now ye say, we see; therefore your sin remaineth” (John 9:41). This moral blindness is so hopeless because it is self-originated and self-sustained—because the subjects of it love darkness rather than light, and even call their darkness light, and their evil, good.
II. Self-conceit is both the child and the parent of indolence. If a man feels certain that he is far in advance of his competitors for any prize or position, his efforts to gain it will be very feeble and intermittent. And on the other hand, if he is indolent he will be content with very low intellectual and spiritual attainments, and inclined to place a very high estimate upon the very little mental or moral wealth that he possesses. Being unwilling to labour after more, he makes the most of what he has, and so his sloth keeps him ignorant, and his ignorance confirms him in his slothful habits.
III. The indolent man has spasmodic and fruitless seasons of activity. He turns upon his bed of sloth as though he were going to rise, and he puts his hand in the dish (see Critical Notes) of human enterprise and activity as though he intended to take a prize, and to taste the sweets of honest and earnest toil. But his resolutions are broken almost before they are formed, and his moral courage is not strong enough to carry him through the first difficulty, or make him willing to undergo the least self-denial. And so he ever remains a stranger to the sweetness of repose honestly earned, and to the relish of good things gained by industry and perseverance. On this subject see also on chap. Proverbs 12:27, page 289, and on Proverbs 26:13. (See Homiletics on chap. Proverbs 22:13, page 647.)
OUTLINES AND SUGGESTIVE COMMENTS
Proverbs 26:12. The publicans and sinners went faster to heaven than the Pharisees; yea, there may be a greater nighness between the things when there is a greater distance between the working of them and the bringing them together. Thus, brother and sister are nigher in blood yet farther off marrying each other than two strangers; and thus two men upon the tops of two houses opposite to each other in one of your narrow streets—they are nearer each other in distance than those below are, yet in regard of coming each to other they may be said to be farther off, for the one must come down and then climb up again. Thus now a moral man, though he seems nearer to a state of grace, yet is really farther off; for he must be convinced of his false righteousness, and then climb up to the state of grace.—Goodwin.
Proverbs 26:16. There is no refuting a man who says nothing. Nonsense is unanswerable if there only be enough of it. Who would dispute against a pair of bagpipes, or against a company of boys that hoot at him? If you will make a match at barking or biting, a cur will be too hard for you. And if you will contend with multitudes of words, or by rage or confidence, a fool will be too hard for you.—Baxter.