Matthew Henry commentary on Proverbs 26:13-16
Embedded KJV/source Scripture
15 The slothful hideth his hand in his bosom; it grieveth him to bring it again to his mouth.
The sluggard has now, with much ado, got out of his bed, but he might as well have lain there still for any thing he is likely to bring to pass in his work, so awkwardly does he go about it. Observe, 1. The pretence he makes for his slothfulness: He hides his hand in his bosom for fear of cold; next to his warm bed in his warm bosom. Or he pretends that he is lame, as some do that make a trade of begging; something ails his hand; he would have it thought that it is blistered with yesterday's hard work. Or it intimates, in general, his aversion to business; he has tried, and his hands are not used to labour, and therefore he hugs himself in his own ease and cares for nobody. Note, It is common for those that will not do their duty to pretend they cannot. I cannot dig, Luke xvi. 3 . 2. The prejudice he sustains by his slothfulness. He himself is the loser by it, for he starves himself: It grieves him to bring his hand to his mouth, that is, he cannot find in his heart to feed himself, but dreads, as if it were a mighty toil, to lift his hand to his head. It is an elegant hyperbole, aggravating his sin, that he cannot endure to take the least pains, no, not for the greatest profit, and showing how his sin is his punishment. Those that are slothful in the business of religion will not be at the pains to feed their own souls with the word of God, the bread of life, nor to fetch in promised blessings by prayer, though they might have them for the fetching.
Embedded KJV/source Scripture
16 The sluggard is wiser in his own conceit than seven men that can render a reason.
Observe, 1. The high opinion which the sluggard has of himself, notwithstanding the gross absurdity and folly of his slothfulness: He thinks himself wiser than seven men, than seven wise men, for they are such as can render a reason. It is the wisdom of a man to be able to render a reason, of a good man to be able to give a reason of the hope that is in him, 1 Pet. iii. 15 . What we do we should be able to render a reason for, though perhaps we may not have wit enough to show the fallacy of every objection against it. He that takes pains in religion can render a good reason for it; he knows that he is working for a good Master and that his labour shall not be in vain. But the sluggard thinks himself wiser than seven such; for let seven such persuade him to be diligent, with all the reasons they can render for it, it is to no purpose; his own determination, he thinks, answer enough to them and all their reasons. 2. The reference that this has to his slothfulness. It is the sluggard, above all men, that is thus self-conceited; for, (1.) His good opinion of himself is the cause of his slothfulness; he will not take pains to get wisdom because he thinks he is wise enough already. A conceit of the sufficiency of our attainments is a great enemy to our improvement. (2.) His slothfulness is the cause of his good opinion of himself. If he would but take pains to examine himself, and compare himself with the laws of wisdom, he would have other thoughts of himself. Indulged slothfulness is at the bottom of prevailing self-conceitedness. Nay, (3.) So wretchedly besotted is he that he takes his slothfulness to be his wisdom; he thinks it is his wisdom to make much of himself, and take all the ease he can get, and do no more in religion than he needs must, to avoid suffering, to sit still and see what other people do, that he may have the pleasure of finding fault with them. Of such sluggards, who are proud of that which is their shame, their is little hope, v. 12 .
Hatred and Strife.
Embedded KJV/source Scripture
17 He that passeth by, and meddleth with strife belonging not to him, is like one that taketh a dog by the ears.
1. That which is here condemned is meddling with strife that belongs not to us. If we must not be hasty to strive in our own cause ( ch. xxv. 8 ), much less in other people's, especially theirs that we are no way related to or concerned in, but light on accidentally as we pass by. If we can be instrumental to make peace between those that are at variance we must do it, though we should thereby get the ill-will of both sides, at least while they are in their heat; but to make ourselves busy in other men's matters, and parties in other men's quarrels, is not only to court our own trouble, but to thrust ourselves into temptation. Who made me a judge? Let them end it, as they began it, between themselves. 2. We are cautioned against it because of the danger it exposes us to; it is like taking a snarling cur by the ears, that will snap at you and bite you; you had better have let him alone, for you cannot get clear of him when you would, and must thank yourselves if you come off with a wound and dishonour. He that has got a dog by the ears, if he lets him go he flies at him, if he keeps his hold, he has his hands full, and can do nothing else. Let every one with quietness work and mind his own business, and not with unquietness quarrel and meddle with other people's business.
Embedded KJV/source Scripture
18 As a mad man who casteth firebrands, arrows, and death, 19 So is the man that deceiveth his neighbour, and saith, Am not I in sport?
See here, 1. How mischievous those are that make no scruple of deceiving their neighbours; they are as madmen that cast firebrands, arrows, and death, so much hurt may they do by their deceits. They value themselves upon it as polite cunning men, but really they are as madmen. There is not a greater madness in the world than a wilful sin. It is not only the passionate furious man, but the malicious deceitful man, that is a madman; he does in effect cast fire-brands, arrows, and death; he does more mischief than he can imagine. Fraud and falsehood burn like fire-brands, kill, even at a distance, like arrows. 2. See how frivolous the excuse is which men commonly make for the mischief they do, that they did it in a jest; with this they think to turn it off when they are reproved for it, Am not I in sport? But it will prove dangerous playing with fire and jesting with edge-tools. Not that those are to be commended who are captious, and can take no jest (those that themselves are wise must suffer fools, 2 Cor. xi. 19, 20 ), but those are certainly to be condemned who are any way abusive to their neighbours, impose upon their credulity, cheat them in their bargains with them, tell lies to them or tell lies of them, give them ill language, or sully their reputation, and then think to excuse it by saying that they did but jest. Am not I in sport? He that sins in just must repent in earnest, or his sin will be his ruin. Truth is too valuable a thing to be sold for a jest, and so is the reputation of our neighbour. By lying and slandering in jest men learn themselves, and teach others, to lie and slander in earnest; and a false report, raised in mirth, may be spread in malice; besides, if a man may tell a lie to make himself merry, why not to make himself rich, and so truth quite perishes, and men teach their tongues to tell lies, Jer. ix. 5 . If men would consider that a lie comes from the devil, and brings to hell-fire, surely that would spoil the sport of it; it is casting arrows and death to themselves.