The first verse speaks of the immediate, the others of the remote, results of the "fool's" temper. First, "contention," then "strokes" or blows, then "destruction," and last, "wounds."

A fool's lips enter into contention,.... That is, between others, when he has nothing to do with it; but he must be meddling, and make himself a party in the contention, which is an argument of his folly; he says things which occasion disputes, raise contentions among men, and provoke to wrath and anger. The Septuagint version is, "the lips of a fool lead him to evils": for, as they lead him to contention and strife, the issue of that is confusion and every evil work;

and his mouth calleth for strokes: as he stirs up and encourages contention, so he proceeds to blows, and excites others to them; from words he goes to blows, and, by the ill and provoking language of his mouth, gets many a blow to himself. Jarchi seems to understand it of chastisement, from the hand of God; see Proverbs 26:3.

6 The lips of the fool engage in strife,

   And his mouth calleth for stripes.

We may translate: the lips of the fool cause strife, for בּוא ב, to come with anything, e.g., Psalm 66:13, is equivalent to bring it (to bring forward), as also: they engage in strife; as one says בּוא בדמים: to be engaged in bloodshed, 1 Samuel 25:26. We prefer this intrant (ingerunt se), with Schultens and Fleischer. יבאוּ for תּבאנה, a synallage generis, to which, by means of a "self-deception of the language" (Fl.), the apparent masculine ending of such duals may have contributed. The stripes which the fool calleth for (קרא ל, like Proverbs 2:3) are such as he himself carries off, for it comes a verbis ad verbera. The lxx: his bold mouth calleth for death (פיו ההמה מות יקרא); למהלמות has, in codd. and old editions, the Mem raphatum, as also at 19:29; the sing. is thus מהלוּם, like מנוּל to מנעליו, for the Mem dagessatum is to be expected in the inflected מהלם, by the passing over of the ō into ǔ.

A fool's lips enter into contention, and his mouth calleth for strokes.

6, 7. The quarrelsome bring trouble on themselves. Their rash language ensnares them (Pr 6:2).

18:4. The well-spring of wisdom in the heart of a believer, continually supplies words of wisdom. 5. The merits of a cause must be looked to, not the person. 6,7. What mischief bad men do to themselves by their ungoverned tongues! 8. How base are those that sow contention! and what fatal effects may be expected from small beginnings of jealousy! 9. Omissions of duty, and in duty, are fatal to the soul, as well as commissions of sin. 10,11. The Divine power, made known in and through our Lord Jesus Christ, forms a strong tower for the believer, who relies on the Lord. How deceitful the defence of the rich man, who has his portion and treasure in this world! It is a strong city and a high wall only in his own conceit; for it will fail when most in need. They will be exposed to the just wrath of that Judge whom they despised as a Saviour. 12. After the heart has been lifted up with pride, a fall comes. But honour shall be the reward of humility. 13. Eagerness, with self-conceit, will expose to shame. 14. Firmness of mind supports under many pains and trials. But when the conscience is tortured with remorse, no human fortitude can bear the misery; what then will hell be? 15. We must get knowledge, not only into our heads, but into our hearts. 16. Blessed be the Lord, who makes us welcome to come to his throne, without money and without price. May his gifts make room for him in our souls.