In Proverbs 26:4 we are commanded not to answer a fool, but in the very next verse we’re commanded to answer a fool. On the surface I am in a quagmire since both commands seem to be in conflict with each other. So do I or do I not answer a fool? This raises a larger issue about how to apply the various sayings found in the book of Proverbs.
One of two broad categories of proverbs is known as prescriptive proverbs (the other is descriptive). A prescriptive proverb does more than simply tell about the way life is. It seeks to characterize an attitude or an action in order to influence behavior (Klein, Blomberg, Hubbard,Introduction to Biblical Interpretation, 313–14). The focus of this post is to describe three types of prescriptive proverbs that will assist in applying them.
1. A prescriptive proverb that allows for exceptions is a generalization. At the minimum, there are two categories of generalizations. First, some proverbs allow for limitations in various circumstances. The example we initially saw in Prov 26:4–5 is certainly an example of this. There are contexts when we should avoid answering a fool lest we look like the fool; however, there are other settings when we should answer the fool so that he does not look wise in his own eyes. We must use godly discernment in determining which proverb to follow. In addition, wise planning with proper advice is praised in Prov 15:22. However, this is balanced by Prov 19:21, “Many are the plans in a person’s heart, but it is the Lord’s purpose that prevails” (Parsons, “Guidelines for Understanding and Proclaiming the Book of Proverbs,” BSac 150 , 160). The foolishness “bound in the heart of a child” in Prov 22:15 may provide a hindrance to the proverb in Prov 22:6 (Zuck, “A Theology of the Wisdom Books and the Song of Songs, in A Biblical Theology of the Old Testament, 234). Second, other proverbs are generalizations because they are bound to the dispensation of law. For example, Prov 10:22says, “The blessing of the Lord brings wealth, without painful toil for it.” The blessings of wealth were promised to obedient Israelites in Deut 28:8–14. This type of promise has temporal limits since it is not made to believers in the New Testament. At times, a generalization may even be limited in the dispensation of law. An example of this is Prov 10:30, “The righteous will never be uprooted, but the wicked will not remain in the land.” When this text says the righteous will not “be uprooted,” the sage is referring to righteous Israelites not being uprooted from the land of Israel. However, there were exceptions to this, viz., Jeremiah, Ezekiel, and Daniel. While we recognize this type of exception, my point is that the “land” emphasis in this proverb reflects that its was written under the dispensation of law and its direct application pertains to those living under the law, though its application allowed for exceptions.
2. A prescriptive proverb that has no exceptions is a moral absolute. This will often be true in proverbs dealing with an action or characteristic of God. Prov 11:1 says, “The Lord detests dishonest scales, but accurate weights find favor with him.” Another example is Prov 14:31, “Whoever oppresses the poor shows contempt for their Maker, but whoever is kind to the needy honors God.” The instructional material in Prov 5 against adultery by maintaining a proper marital relationship is a moral absolute. It upholds the moral absolute, “You shall not commit adultery” (Exod 20:14).
3. A prescriptive proverb may contain both a moral absolute and a generalization. Prov 3:1–2 is an exhortation to honor one’s father with a promise of long life and peace. The command to honor one’s parents is a moral absolute; however, the promise about long life is only a generalization, for Jesus Christ was the embodiment of honor to His earthly parents, yet He was crucified in His early thirties. “God in His sovereignty may make an exception as in the case of Jesus” (Parsons, 161, n. 72).
May God grant us discernment as we apply the wisdom of Proverbs.