A Low Level.
I. A moral fool puts himself on a level with the brute by turning a deaf ear to the voices of reason and conscience. That which above all other characteristics distinguishes man from the lower animals is the possession of a moral sense and a reasoning faculty; these are the great lights which God has given him for his guidance, by the use of which he may ever be rising to a higher moral and intellectual level. But the moral fool does not listen to them, and even after he has tasted the bitterness of disregarding them, and even while he is suffering from the evil effects of his folly, he gives evidence of his moral stupidity by returning to it (ver. 11). This is a plain proof that he is “as the horse or the mule, which have no understanding” (Psa. xxxii. 9).
II. Having chosen his position he must be treated accordingly. When men act like men—when their conduct is such as befits responsible and rational creatures—they are open to reason and persuasion, and their fellow-men are bound to use such means in their intercourse with them. They are bound to listen to what they have to say, and to reply to their questions and consider their objections. But to do this with such a person as is here called a fool would be to disobey our Saviour’s injunction, and to “cast our pearls before swine.” It would be letting ourselves down to his level and encouraging him in his self-conceit. This, we think, is the meaning of verse 4. But, on the other hand, we are not always to be silent when the fool is talking. This also might lead him to think that his foolish arguments were unanswerable—that we thought him as wise as he thinks himself to be. He is to receive sometimes the stern rebuke that his folly deserves; the manifestation of our displeasure is to be in proportion to his manifestation of weakness and wickedness. This will also be “answering a fool according to his folly,” as in verse 5. But a fool must be checked by means that will perhaps make more impression upon him than mere words. The rod must be applied—coercion and punishment must come into use where reason and moral persuasion are useless. Having placed himself on a level with the brute, he must be ruled sometimes by brute force—by the whip of compulsion, by the bridle of restraint. Men have the power of doing this to a certain extent, and it is their duty to use it. But whether they do or do not, God will certainly visit such an offender with the rod of punishment. Whether this is the truth contained in verse 10 or not, revelation and experience affirm it, and we have met with it repeatedly in this book. It is a great offence against Him who called us into being, and who desires His creatures to be worthy of their Creator, when men thus in practice count themselves unworthy of their destiny. The Hebrew nation, in the bygone ages, was called by God to occupy a higher moral level than the surrounding nations, but by its own stubbornness and self-conceit it made the purpose of God to none effect, and was therefore necessarily made to feel the bitterness of being treated like a wild and refractory animal (Jer. xxxi. 18). And so it is with men in general. God would treat them as His sons, but their moral foolishness compels Him to make them feel the whip, the bridle, and the rod. One other thought is suggested in verses 7 and 8—
III. That even the fool will sometimes adopt the speech of the wise. A parable, or a wise saying, will sometimes be found in his lips, he will be sometimes heard to utter words of wisdom and give good advice. But precept is of little avail if not backed by a good example; the words and the deeds of such a man are as ill-matched as those of a cripple who has one sound and useful limb, but whose other is shrunken and useless. The gait of such a man is awkward and uncertain, the malformed and the healthy limb do not well balance his body. This is an apt illustration of the incongruity which often exists between the words and actions of a moral fool.
(For Homiletics on verses 6 and 8 considered separately see on [verse 1], page 714, and on chap. [x. 26], page 179.)
outlines and suggestive comments.
Verse 3. The rod is needful for the fool’s back. Are you the unhappy fathers of foolish children? you must make use of the rod and reproof to give them wisdom. Are you authorised to bear rule in the church? the rod of church discipline must be applied to offenders, that they may be reclaimed, and others warned. Are you magistrates; the rod which God has put into your hands may be a means of preserving young malefactors from the gibbet at a more advanced period of life. Are you wise? beware of turning aside unto folly, that you may never need the rod. Are you fools? learn wisdom, or do not blame those whom duty and charity will oblige to use the rod for your correction.—Lawson.
Verses 4 and 5. Answer a fool, not with any dream that you thoroughly answer him, lest you be like him, and a fool yourself. And yet, by all means answer him. Answer wherever you can, lest he think you can’t; exploding all baseless heresies and mistakes; lest, hardening himself where he might be convinced, and defrauding himself where there is everything to be said, he erect himself against facts where he has not been taught, and become wise in his own eyes. . . . Answer not a fool, because much mystery does not admit of answer, and you will be a fool yourself. But more. The natural man does not discern the things of the Spirit of God. If you answer a natural man with the idea that mere answers can turn him, you must “be like him,” as having no sense yourself of what is purely spiritual. Notice here a grand rebuke of reason in all attempts to convince the sinner. Nevertheless answer a fool, and bow to just as great a rebuke to reason. We use reason far too gingerly. Reason is a Divine creation. It is an instrument. There is a thought as though it were wicked to go too deep. On the contrary, we are to out-think the fool. If we leave science to work her way, she will grow wise in her own conceit. Answer her. Rationalistic infidelity is by no means an infidelity in reason. And the church should make that to be seen. Scripture has been belied in the direction of Paul to the Corinthians (1 Cor. ii). Nothing is more irrational than rationalism. And one of the first answers to the fool which he shall receive in the judgment will be, that he had all the reason for believing Christ which he had for anything beside, and a host of greater ones peculiar to the Gospel.—Miller.
These two sentences may seem at the first blush to be contrary . . . but this knot will be easily untied if it be observed that there are two sorts of answers, the one in folly, the other unto folly. A fool is not to be answered in his folly, or according unto his folly, that is to say, in such vanity as he useth, or after such a raging manner as he speaketh. . . . A fool is to be answered unto his folly; that is, by reasons to be confuted, and by reproofs that are wise to be bridled.—Muffett.
Generally speaking, it would be better to follow Hezekiah’s command concerning Rabshakeh’s blasphemy—“Answer him not.” Jeremiah thus turned away in silence from the folly of the false prophets (Jer. xxviii. 11). If however we are constrained to reply—Answer him not according to his folly; not in his own foolish manner; “not rendering railing for railing” (1 Pet. iii. 9). Moses offended here. He answered the rebels according to their folly—passion for passion, and thus he became like unto them. David’s answer to Nabal was in the same humiliating spirit. The answerer in this case is like the fool. He appears at the time to be cast in the same mould.—Bridges.