SermonIndex

Home
Bible
ASV
Proverbs
Chapter 18

Proverbs 18

Scripture
Sermons
Commentary

¹He that separateth himself seeketh his own desire,

And rageth against all sound wisdom.

²A fool hath no delight in understanding,

But only that his heart may reveal itself.

³When the wicked cometh, there cometh also contempt,

And with ignominy cometh reproach.

⁴The words of a man’s mouth are as deep waters;

The wellspring of wisdom is as a flowing brook.

⁵To respect the person of the wicked is not good,

Nor to turn aside the righteous in judgment.

⁶A fool’s lips enter into contention,

And his mouth calleth for stripes.

⁷A fool’s mouth is his destruction,

And his lips are the snare of his soul.

⁸The words of a whisperer are as dainty morsels,

And they go down into the innermost parts.

⁹He also that is slack in his work

Is brother to him that is a destroyer.

¹⁰The name of Jehovah is a strong tower;

The righteous runneth into it, and is safe.

¹¹The rich man’s wealth is his strong city,

And as a high wall in his own imagination.

¹²Before destruction the heart of man is haughty;

And before honor goeth humility.

¹³He that giveth answer before he heareth,

It is folly and shame unto him.

¹⁴The spirit of a man will sustain his infirmity;

But a broken spirit who can bear?

¹⁵The heart of the prudent getteth knowledge;

And the ear of the wise seeketh knowledge.

¹⁶A man’s gift maketh room for him,

And bringeth him before great men.

¹⁷He that pleadeth his cause first seemeth just;

But his neighbor cometh and searcheth him out.

¹⁸The lot causeth contentions to cease,

And parteth between the mighty.

¹⁹A brother offended is harder to be won than a strong city;

And such contentions are like the bars of a castle.

²⁰A man’s belly shall be filled with the fruit of his mouth;

With the increase of his lips shall he be satisfied.

²¹Death and life are in the power of the tongue;

And they that love it shall eat the fruit thereof.

²²Whoso findeth a wife findeth a good thing,

And obtaineth favor of Jehovah.

²³The poor useth entreaties;

But the rich answereth roughly.

²⁴He that maketh many friends doeth it to his own destruction;

But there is a friend that sticketh closer than a brother.

Jamieson-Fausset-Brown
John Gill
Keil-Delitzsch
Matthew Henry
Tyndale

Introduction

(Pro. 18:1-24) Through desire . . . seeketh--that is, seeks selfish gratification. intermeddleth . . . wisdom--or, "rushes on" (Pro 17:14) against all wisdom, or what is valuable (Pro 2:7).

Verse 2

that his heart . . . itself--that is, takes pleasure in revealing his folly (Pro 12:23; Pro 15:2).

Verse 3

So surely are sin and punishment connected (Pro 16:4). wicked, for "wickedness," answers to ignominy, or the state of such; and contempt, the feeling of others to them; and to reproach, a manifestation of contempt.

Verse 4

Wise speech is like an exhaustless stream of benefit.

Verse 5

accept the person--(Compare Psa 82:2). "It is not good" is to be supplied before "to overthrow."

Verse 6

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

Verse 8

(Compare Pro 16:28). as wounds--not sustained by the Hebrew; better, as "sweet morsels," which men gladly swallow. innermost . . . belly--the mind, or heart (compare Pro 20:27-30; Psa 22:14).

Verse 9

One by failing to get, the other by wasting wealth, grows poor. waster--literally, "master of washing," a prodigal.

Verse 10

name of the Lord--manifested perfections (Psa 8:1; Psa 20:2), as faithfulness, power, mercy, &c., on which men rely. is safe--literally, "set on high, out of danger" (Psa 18:2; Psa 91:4).

Verse 11

contrasts with Pro 18:10 (compare Pro 10:15). Such is a vain trust (compare Psa 73:6).

Verse 12

(Compare Pro 15:33; Pro 16:18).

Verse 13

Hasty speech evinces self-conceit, and ensures shame (Pro 26:12).

Verse 14

infirmity--bodily sickness, or outward evil. The spirit, which sustains, being wounded, no support is left, except, as implied, in God.

Verse 15

(Compare Pro 1:5, Pro 1:15, Pro 1:31).

Verse 16

(Compare Pro 17:8, Pro 17:23). Disapproval of the fact stated is implied.

Verse 17

One-sided statements are not reliable. searcheth--thoroughly (Pro 17:9, Pro 17:19).

Verse 18

The lot--whose disposal is of God (Pro 16:13), may, properly used, be a right mode of settling disputes.

Verse 19

No feuds so difficult of adjustment as those of relatives; hence great care should be used to avoid them.

Verse 20

(Compare Pro 12:14; Pro 13:2). Men's words are the fruit, or, increase of his lips, and when good, benefit them. satisfied with--(Compare Pro 1:31; Pro 14:14).

Verse 21

Death and life--or, the greatest evil and good. that love it--that is, the tongue, or its use for good or evil. eat . . . fruit--(Compare Pro 18:19; Jam 1:19).

Verse 22

The old versions supply "good" before the "wife," as the last clause and Pro 19:14 imply (compare Pro 31:10).

Verse 23

the rich . . . roughly--He is tolerated because rich, implying that the estimate of men by wealth is wrong.

Verse 24

A man . . . friendly--better, "A man . . . (is) to, or, may triumph (Psa 108:9), or, shout for joy (Psa 5:11), that is, may congratulate himself." Indeed, there is a Friend who is better than a brother; such is the "Friend of sinners" [Mat 11:19; Luk 7:34], who may have been before the writer's mind. Next: Proverbs Chapter 19

Introduction

Through desire a man having separated himself, seeketh,.... Or, "a separated man seeketh desire" (g); his own desire, will, and pleasure. This is either to be understood in a good sense, of one that has a real and hearty desire after sound wisdom and knowledge, and seeks in the use of all proper means to attain it; and in order to which he separates himself from the world and the business of it, and retires to his study, and gives up himself to reading, meditation, and prayer; or goes abroad in search of it, as Aben Ezra: or of a vain man that affects singularity; and who, through a desire of gratifying that lust, separates himself, not only from God, as Jarchi interprets it, pursuing his evil imagination and the lust of his heart; and from his friends, as the Septuagint and Arabic versions; but from all men, like the Jews, who "please not God, and are contrary to all men"; so such a man sets himself to despise and contradict the sentiments and opinions of others, and to set up his own in opposition to them. This is true of the Pharisees among the Jews, who had their name from separating themselves from all others, having an high opinion of their own Wisdom and sanctify; and also of the Gnostics among the Christians, who boasted of their knowledge, and separated themselves from the Christian assemblies; and were sensual, not having the Spirit, being vainly puffed up with their fleshly mind; and intermeddleth with all wisdom; the man who is desirous of being truly wise and knowing grasps at all wisdom, every branch of useful knowledge; would gladly learn something of every art and science worthy of regard; and he makes use of all means of improving himself therein; and covets the company and conversation of men of wisdom and knowledge, that he may attain to more; he intermingles himself with men of wisdom, as Aben Ezra interprets it, and walks and converses with them. Or if this is to be understood of a vain glorious person, the sense is, "he intermeddles" or "mingles himself with all business" (h), as it may be rendered; he thrusts himself into affairs that do not concern him, and will pass his judgment on things he has nothing to do with; or he monopolizes all knowledge to himself, and will not allow any other to have any share with him. Jarchi interprets this clause thus, "among wise men his reproach shall be made manifest;'' and observes, that their Rabbins explain it of Lot separating from Abraham, following the desires of his heart: but R. Saadiah Gaon better interprets it of an apostate from religion; that objects to everything solid and substantial, in a wrangling and contentious manner; and "shows his teeth" (i) at it, as Schultens, from the use of the Arabic word, renders it. (g) So the Targum. (h) "immiscet se omni negotio", Munster; "omnibus quae sunt immiscet se", Junius & Tremellius. (i) "Et in omne solidum dentes destringei", Schultens.

Verse 2

A fool hath no delight in understanding,.... In natural understanding, and in the improvement of his mind in it; he delights not in books, nor in the conversation of men of learning and sense: or in spiritual understanding, in the understanding of spiritual things; these are foolishness to a natural man; nor does he delight in reading the Scriptures, nor in hearing the word, and attendance on it in the house of God, but is weary of such exercises; but that his heart may discover itself; and the folly that is in it: such men only desire to have some knowledge and understanding, to make a show of it, that they may be thought to be wise, and to be capable of talking of things as if they understood them, when it is only to the exposing of themselves and their ignorance; some persons attain to no more learning and knowledge than just to be capable to show that they are fools. Or, "but in the discovery of his heart" (k); he delights in discovering that; not the wisdom, but the folly that is in it. (k) "sed in patefacere cor ejus", Vatablus; "sed in detectione cordis sui", Piscator; "sed sane ut enudet cor suum", Schultens.

Verse 3

When the wicked cometh, then cometh also contempt,.... When he comes into the world, as Aben Ezra; as soon as he is born, he is liable to contempt, being born in sin; but this is true of all: rather, as the Vulgate Latin, and with which the Septuagint, Syriac, and Arabic versions agree, when he cometh into the depth of sin, or to the height of his wickedness; he commences a scoffer at, and condemner of all that is good: when he comes into the house of God, it may be said, "there comes contempt"; for he comes not to hear the word, in order to receive any profit by it, but to contemn it, and the ministers of it; and with ignominy reproach: or, "with the ignominious man reproach" (l): he that despises all that is good, and treats divine things in a ludicrous way, will not spare to reproach the best of men, and speak evil of them falsely, for the sake of religion. Or the meaning of the whole is, that wicked men, sooner or later, come into contempt, ignominy, and reproach, themselves; they that despise the Lord are lightly esteemed by him; and a vile person is contemned in the eyes of a good man: such bring shame and disgrace upon themselves and families while they live; and, when they die, they are laid in the grave with dishonour; an infamy rests upon their memories, and they wilt rise to everlasting shame and contempt. (l) "viro ignominioso, venit opprobriunu", Pagninus; "cum ignominioso probrum", Junis & Tremeilius; "cum probroso opprobrium", Schultens, so Vatablus, Mercerus, Gejerus.

Verse 4

The words of a man's mouth are as deep waters,.... The words of a great and mighty man; of an excellent and valuable man, as Jarchi; or of a wise man, as Aben Ezra. The doctrines which such a man has imbibed, and his heart is full of and his mouth utters, are like to "waters", pure, purifying, and refreshing; to "deep waters", which make no noise, and cannot be easily fathomed: such are the deep mysteries of grace, the wisdom of God in a mystery, spoken among them that are perfect; of which a good man makes no boast, but humbly declares; out of the abundance of his heart, his mouth speaks; and the wellspring of wisdom as a flowing brook; there is a spring of spiritual wisdom and knowledge in him; a well of living water, springing up unto everlasting life; and from thence it flows freely and constantly; communicating itself liberally unto others, and ministering grace to the hearers, for their edification.

Verse 5

It is not good to accept the person of the wicked,.... For a judge to have respect to a wicked man in a cause before him, and to favour him, because he is a rich man, or a relation, or he has received some kindness from him; none of these things should have any influence upon him to overthrow the righteous in judgment: though he may be a poor man and a stranger, and to whom the judge is under no private and personal obligation; yet justice ought to be done without any respect to persons; to do otherwise is not only not good, but very bad, very sinful and criminal; it is contrary to law and justice; it is doing injury to men, and is repugnant to the will of God, and offensive to him, Lev 19:15.

Verse 6

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 Pro 26:3.

Verse 7

A fool's mouth is his destruction,.... The cause of it; for his contentions, and quarrels, and evil speaking, lawsuits are commenced against him, which bring ruin upon himself and his family now; as well as for his idle and wicked words he will be condemned hereafter, Mat 12:35; there is a world of iniquity in the mouth and tongue of a wicked man, which bring destruction upon himself and others, Jam 3:6; and his lips are the snare of his soul; from speaking in his own defence, he says things which should not be said, and by which he is entangled yet more and more; he is caught by his own words and condemned by them; or his loquacity, in which he delights, is a snare unto him to say things which neither become him, nor are for his advantage, but the contrary; see Pro 12:13.

Verse 8

The words of a talebearer are as wounds,.... Or rather they are wounds; they wound the credit and reputation of the person of whom the tale is told; they wound the person to whom it is told, and destroy his love and affection to his friend; and in the issue they wound, hurt, and ruin the talebearer himself. Or, they are "as of those that are wounded" (m); they pretend to be affected with the case they tell, and to be grieved for the failings and infirmities of those they are secretly exposing, when at the same time they rejoice at them: or, they are "secret" hidden ones, as Aben Ezra interprets it; they are spoken secretly, and wound secretly, in a backbiting way: or, they are "smooth" or flattering (n), as Kimchi; they are smoother than oil, and glide easily into the minds of others: rather, "are greedily swallowed down" (o), as the word in the Arabic language signifies; as Schultens has shown, and so renders it. Hence it follows: and they go down into the innermost parts of the belly; go down pleasantly, and sink deep into the hearts of those to whom they are told; where they have a place and remain, both to the injury of the persons that receive them, and of them of whom they are told; and, though pleasing at first, they are as wounds in the inner parts, which are mortal. (m) "similia sunt verbis eorum, qui saepenumero contusi sunt", Junius & Tremellius; "ut contusorum", Cocceius. (n) "Ut lenientia", Montanus; "velut blanda", Vatablus, Mercerus, Gejerus; "quasi blandientia", Schmidt, so Ben Melech. (o) "Tanquam avide deglutita crustula", Schultens.

Verse 9

He also that is slothful in his work,.... Remiss in it; hangs down his hands, and does not care to make use of them, but neglects his business: is brother to him that is a great waster: a prodigal man, who spends his substance in riotous living: the sluggard and the prodigal are brethren in iniquity; for, though they take different courses, they are both sinful, and issue in the same manner; both bring to poverty and want. Or, "brother to a master that wastes" (p); a slothful servant and a wasteful master are near akin, and come into the same class and circumstances. Jarchi interprets it, "he that separateth from the law, though a disciple of a wise man, is a brother to Satan;'' whose name is Apollyon, the waster and destroyer. A man that is slothful in spiritual things, though a professor of religion, and has a place in the house of God, is brother to him that is a waster and persecutor of it; see Mat 12:30. (p) "domino devaststionis", Gejerus; "domino dissipanti", Mercerus.

Verse 10

The name of the Lord is a strong tower,.... By "the name of the Lord" may be meant, either the attributes and perfections of God, by which he is made known, and which are the strength and security of his people; his goodness, grace, and mercy, are their defence; his favour encompasses them about, as a shield; his justice protects them from all injuries and insults; his truth and faithfulness preserve them; they are kept by his power, as in a garrison; and his unchangeableness is a reason why they are not consumed: or else the Lord himself; his name is put for himself, Psa 20:1; and may be well interpreted of the Messiah, as it is by the ancient Jew, (q); in and by whom God is manifested unto men as the God of grace; in whom he proclaims his name, a God gracious and merciful; whose name is in him, and who has the same nature and perfections with him; his name is Jehovah, our righteousness; Immanuel, God with us; the mighty God, and Prince of peace; and who is called Jesus, because he saves his people from their sins, and so is their security from eternal destruction. What a strong tower is to them that are within it, against an enemy without, that is the power, strength, and might of Christ to his people; as a divine Person, he is strong and mighty, the most mighty, the Almighty; as man, he is the man of God's right hand, made strong for himself and us; as Mediator, he has all power in heaven and earth: in him is everlasting strength for his people; he is their Betzer, their fortified place, or city of refuge, to flee unto on all occasions; he is the strong hold, whither prisoners of hope are directed to turn to; he is their place of defence, and the munition of rocks; a strong tower, inexpugnable; so deeply founded, no enemy can work under it; and plant a mine to blow it up; so highly built; no scaling ladders can reach it; so fortified, no cannon balls can break through it, or demolish any of its walls and bulwarks, which are his salvation; the gates of hell cannot prevail against it; it is not to be taken by storm, or by the most violent attack of the whole posse of men and devils; the righteous runneth into it; not self-righteous persons, they run from Christ and his righteousness, not to him and that; but such who see their own righteousness will not justify them; who indeed are sinners, know and acknowledge themselves to be such; as sinners go to Christ, who, as such, receives them; and these are righteous through the righteousness of Christ imputed to them, and live soberly, righteously, and godly: and it is the continual business or employment of their faith to betake themselves to Christ upon all occasions; they are continually coming to him, and exercising faith upon him, as the Lord their righteousness, which is meant by "running" to him; this supposes knowledge of him, as the strong tower and city of refuge; of the way unto him, and of the reception by him which may be expected; it supposes a principle of spiritual life, and some degree of spiritual strength; a sense of danger or of want in themselves, and of safety and fulness in Christ; it is expressive of haste, readiness, and cheerfulness, and is owing to the drawings of efficacious grace; and such an one that thus runs is safe; from the avenging justice of God; from the curse and condemnation of the law; from sin, and all its dreadful consequences; from Satan, and all spiritual enemies; from wrath to come, hell, and the second death: or is "set aloft" (r); is on high; for this tower, as it is a strong one, it is a high one; a rock of refuge, higher than men, or angels, or heaven itself; and such who are in it are out of the reach of all danger and every enemy. (q) Midrash Tillim in Psal. xviii. 50. fol. 18. 1. (r) "et exaltabitur", V. L. Pagninus, Montanus, Gejerus; "erit in loco alto et tuto", Vatablus; "et exaltatur", Michaelis; "in celsoque aget", Schultens.

Verse 11

The rich man's wealth is his strong city,.... In which he dwells, over which he presides; in which he places his trust and confidence, and thinks himself safe from every enemy and from all trouble: as one (s) observes, "the abundance of a rich man's wealth he conceives to be as it were the abundance of people in a "city"; the telling of his money he imagines to be the walking of people up and down the streets; his bags standing thick together to be so many houses standing close one to the other; his iron barred chests to be so mary bulwarks; his bonds and bills to be his cannons and demi-cannons, his great ordinance; and in the midst of these he thinketh himself environed with a "great wall", which no trouble is able to leap over, which no misery is able to break through.'' As it follows; and as a high wall in his own conceit: which not only separates and distinguishes him from others; but, as he imagines, will secure him from all dangers, and will be abiding, lasting, and durable: but all this is only "in his own conceit", or "imagery" (t); in the chambers of his imagery, as Jarchi, referring to Eze 8:12; where the same word is used; for this wall shall not stand; these riches cannot secure themselves, they take wing and fly away; and much less the owner of them, not from public calamities, nor from personal diseases of body, nor from death, nor from wrath to come. (s) Jermin its loc. (t) "in imaginatione ejus", Pagninus, Montanus, Piscator, Cocceius, Gejerus, Schultens; "in imagine sua", Mercerus.

Verse 12

Before destruction the heart of man is haughty,.... Lifted up with his riches. Rich men are apt to be highminded, and therefore are to be charged and cautioned against it; they are apt to look above their poor neighbours, and with contempt upon them; and very often this haughtiness of theirs is a presage of their ruin and destruction: and those haughty airs are put on from the pride of their hearts, when a "breach" is near, as the word (u) signifies, or when they are ready to break; however, their haughty spirits are, sooner or later, humbled by one distressing providence or another; see Pro 16:18; and before honour is humility; See Gill on Pro 15:33. (u) "ante confractionem", Junius & Tremellius, Piscator, Cocceius, Schultens.

Verse 13

He that answereth a matter before he heareth it,.... Who is impatient, and cannot wait to hear it out, but breaks in upon the speaker before he has finished what he has to say; or is rash and precipitate, and returns an answer at once, without weighing and considering, and thoroughly understanding, what is said: it is folly and shame unto him; his answer must be a foolish one, and bring shame and confusion upon him; men should be "swift to hear", and "slow to speak", Jam 1:9.

Verse 14

The spirit of a man will sustain his infirmity,.... The spirit of a mighty man, as Jarchi; a man of spirit, that has a spirit of fortitude, even of natural fortitude, and especially of Christian fortitude; that has a spirit of might upon him, of power, and sound mind; a man of a Christian spirit, that is renewed in the spirit of his mind; who is a spiritual man, and has the Spirit of God in him, as well as a rational soul, an immaterial, immortal, and never dying substance. Such a man will bear up under many trials and exercises of life; will support under bodily infirmities; will take patiently the loss Of friends and of substance; endure reproach, and the loss of a good name, credit, and reputation, cheerfully, for righteousness's sake; and suffer persecution for the sake of Christ, and his Gospel, with an undaunted and unbroken spirit: the peace of conscience he feels within; the presence of God with him; the love of God shed abroad in his heart; seeing all his afflictions flowing from love, and working for his good; and having in view the glories of another world; he bears up under and goes through all afflictions with ease and pleasure; his conscience is clear, his heart is whole, his mind is easy; his wounds being healed, his sins pardoned, and his soul saved in Chris; but a wounded spirit who can bear? or a "smitten" (w) one, smitten by the Lord; by the word of the Lord, which he uses as a hammer to break rocky hearts in pieces; by the law of God, which produces wrath, and a looking for of fiery indignation; by the Spirit of God, awakening the conscience, and convicting it of sin, righteousness, and judgment; which smitings are very grievous, though they tend to bring to repentance; are in order to healing, and are in love. Or, "a broken spirit" (x), as in Pro 17:22; broken with a sense of sin, and with an excess of sorrow for it; when a man becomes lifeless and hopeless, has no hope of life and salvation, and is in the utmost confusion; all his measures and purposes are broken, as well as his heart; he knows not what to do, nor what way to take; he is disconsolate, and refuses to be comforted; and which for the present is intolerable: though the Lord has a regard to such, is nigh unto them; has sent his son to bind up their broken hearts; yea, has himself been broken for them; and happy it is for them that they fall on him and are broken, and not he on them. Or, "a wounded spirit"; with a view of sin, as committed against the omniscient and omnipotent Being, a pure and holy God; a righteous one, whose nature is infinite; and so sin committed against him requires an infinite satisfaction, which a creature cannot give; and a God also, who is the author of their beings, and the Father of their mercies; all which makes sin against him the more cutting and wounding: likewise they are wounded with a view of the evil nature of sin, and the aggravated circumstances that attend it; and with the terrors of the law, that are set in array against them. And such a spirit "who can bear?" not without the sight of a wounded Saviour; or without a view of atonement by his sacrifice; or without the discoveries and applications of pardoning grace; or without a sense of peace and reconciliation made by the blood of Christ; or without some hope of salvation by him; and unless the good Samaritan pours in oil and wine into the wounds, and binds them up. (w) "percussum", Pagninus, Baynus, Mercerus, Gejerus; "perculsum", Vatablus, Cocceius. (x) "Contritum", Montanus, Gejerus, Michaelis; "fractum", Junius & Tremellius, Piscator.

Verse 15

The heart of the prudent getteth knowledge,.... More knowledge; for he must have some, and a considerable share, to be denominated "prudent", whether in things natural, civil, or spiritual: and such will be heartily desirous of more, and make use of all means to attain it, by which they do come at a large share of it; and the ear of the wise seeketh knowledge; a wise man seeks to get it by hearing; he listens to what others say, and especially such that are wiser and more knowing than himself: so such as are wise to salvation, as they desire to know more of Christ and of divine things, and make use of all means for that purpose; among the rest, hearken to what Christians, of a superior class to themselves, drop in private conversation; and particularly they constantly attend to the ministry of the word; and thus seeking it, they find an increase of it.

Verse 16

A man's gift maketh room for him,.... Or "enlarges him" (y); brings him out of prison, or, or out of straits and difficulties with which he, has, been pressed; or it makes way for him to a judge, and for a favourable hearing of his cause; or it enlarges his acquaintance, and gains him respect among men; and bringeth him before great men; it opens a way for him into the presence and company of great men, being a fee to their servants; or with it he procures a place to wait on them. It is not necessary to understand it of a gift by way of bribe; but to introduce a person to another, and render him acceptable, and appease anger; as in the cases of Jacob and Abigail, Gen 32:20. (y)

Verse 17

He that is first in his own cause seemeth just,.... As perhaps Tertullus did, before Paul made his defence; and as Ziba, Mephibosheth's servant, before his master detected him: this often appears true in telling a tale, in private conversation, in lawsuits before a judge and a court of judicature, and in theological controversies; but his neighbour cometh, and searcheth him; his neighbour comes into the house, where he is telling his tale, and reports it in another manner, and shows the falsehood of his relation; or he comes into a court of judicature, and sets the cause in quite another light; or he comes out into the worm by public writing, and exposes the errors of a man engaged in a wrong cause, and refutes his arguments. It is generally understood of judicial affairs, that the first that opens a cause is very apt to prejudice the judge and court in his favour, and they are ready to thing at first hearing that he is in the right; but it is not proper to be hasty in forming a judgment till the other side is heard; for his antagonist comes and traverses the point, unravels the whole affair, shows the weakness of his cause, the vanity of his pretences, and makes void all his allegations; and then "he", the judge, so some interpret it, "searcheth"; inquires more narrowly into the case, in order to find out truth, and pass a right judgment and sentence.

Verse 18

The lot causeth contentions to cease,.... When a case cannot be determined among parties at variance in a private way, nor in a court of judicature, the lot is cast, and that puts an end to all strife, and makes each party easy; they submit to it, and acquiesce in it; and parteth between the mighty; the kings and princes of the earth; men of great power and authority, and of great riches and affluence; and so in a capacity of contending with each other, and of prolonging the contention, which may be attended with bad consequences; and who are not easily dissuaded from it: or it may intend such who most vehemently disagree; persons of great spirits, who are obstinate and stubborn, and will by no means yield, and there is no parting them by arguments or legal decisions; these the lot parts, and causes them to cease from their quarrels and contentions, and to rest satisfied with the distributions the lot makes to them; as the children of Israel were with their portion of the land of Canaan, assigned them by lot.

Verse 19

A brother offended is harder to be won than a strong city,.... A fortified city may sooner be taken by an enemy, than one brother offended can be reconciled to another; their resentments against each other are keener than against another person that has offended them; and their love being turned into hatred, it is more bitter; and it is more difficult to compose differences between brethren than between enemies; wherefore such should take care that they fall not out by the way: this is true of brethren in a natural sense; as the cases of Abel and Cain, Jacob and Esau, Joseph and his brethren, Amnon and Absalom, and others, show; and of brethren in a spiritual sense, as Paul and Barnabas, Luther and Calvin, and others; and their contentions are like the bars of a castle: which cannot be easily broken or cut asunder: so contentions, especially those among brethren, are with great difficulty made to cease, and their differences composed; they will stand it out against one another as long as a strong city, or a barred castle, against an enemy.

Verse 20

A man's belly shall be satisfied with the fruit of his mouth,.... With his own words and discourses, when they are prudent, pious, and savoury; when they are with grace, and minister it; they are satisfying to himself, to his own mind and conscience, and to his family; to all within his house, which is, as it were, his belly; but, if otherwise, it will not be profitable nor satisfying to either; and therefore, if a man would keep conscience easy, and be useful to others, he ought to take care what he says; see Pro 12:14; and with the increase of his lips shall he be filled; the same thing as before, expressed in different words, alluding to the sowing, of seed in the earth, and the increase of it; as a man sows he reaps, and enjoys the fruits of his labour; according to what a man sows with his lips, such is his harvest he is afterwards a partaker of.

Verse 21

Death and life are in the power of the tongue,.... Of witnesses, according to the testimony they bear; of judges, according to the sentence they pass; of teachers, according to the doctrine they preach; of all men, who, by their well or ill speaking, bring death or life to themselves and others. Some, by their tongues, by the too free use of them, or falsehood they utter, are the cause of death to themselves and others; and some, by their silence, or by their prudent speech and prevalent intercession, secure or obtain life for themselves and others; yea, judgment at the last day will proceed according to a man's words, "By thy words thou shalt be justified, and by thy words thou shalt be condemned", Mat 12:37; the tongue is the instrument either of a great deal of good, or of a great deal of evil; and they that love it shall eat the fruit thereof; that delight to be talkative; that love to use the tongue, whether in a good or in a bad way, shall accordingly be recompensed; shall enjoy the advantages or disadvantages arising from it.

Verse 22

Whoso findeth a wife,.... A good one; so the Septuagint, Vulgate Latin, Syriac, and Arabic versions, supply it; and so the Targum, though it leaves out the word good in the last clause; and no other can be meant, even a good natured one, wise, prudent, careful, and industrious; a proper helpmeet, a virtuous woman, as in Pro 31:10; whoso seeks after such an one, and finds one, especially one that has the grace of God, which he should seek after among his friends, and by their assistance, and by prayer to God: findeth a good thing; that will be good for him, both upon a civil and spiritual account; the Septuagint version adds, "he that casts out a good wife casts out good things, but he that retains a whore is foolish and ungodly;'' which is followed by the Vulgate Latin, Syriac, and Arabic versions, but is not in the Hebrew text. Jarchi interprets it of the law in a mystic sense, but, according to the literal sense, of a good wife; and obtaineth favour of the Lord; it is from the Lord, and under his direction and guidance in seeking, that he finds a good wife; and which he ought to esteem as a favour from the Lord, and as an evidence of his favour to him, and may encourage himself to hope for others of him (z) Hesiod says, a man cannot obtain anything better than a good wife. (z) Opera & Dies, l. 2. v. 323.

Verse 23

The poor useth entreaties,.... Or "supplications" (a); he is an humble supplicant to others for favours he asks in a submissive and lowly manner; he does not demand anything, nor prescribe what shall be done for him, but modestly tells his case, and submits it; so such who are poor in spirit are humble supplicants at the throne of grace; but the rich answereth roughly; being proud and haughty, lifted up with their riches, and in fear of none, they answer others with hard and rough words, especially their inferiors, and particularly the poor. This is not what ought to be, but what commonly is. This verse and Pro 18:24 are not in the Arabic version. (a) "supplicationes", Junius & Tremellius, Piscator, Mercerus, Michaelis.

Verse 24

A man that hath friends must show himself friendly,.... Friendship ought to be mutual and reciprocal, as between David and Jonathan; a man that receives friendship ought to return it, or otherwise he is guilty of great ingratitude. This may be spiritually applied; a believer is "a man of friends" (b), as it may be rendered; he has many friends: God is his friend, as appears by his early love to him, his choice of him, and provisions of grace for him; by sending his son to save him; by visiting him, not only in a way of providence, but of grace; by disclosing his secrets, showing his covenant to him, and by making him his heir, and a joint heir with Christ. Christ is his friend, as is evident from his visiting him at his incarnation; and in a spiritual way, by the communication of his secrets to him; by his hearty counsel and faithful reproofs; by his undertaking and doing for him what he has; and especially by suffering and dying in his room and stead. The Holy Spirit is his friend, which he has shown by discovering to him his woeful estate by nature, and the way of salvation by Christ; by working all his works in him; by acting the part of a Comforter to him; by revealing divine things to him, by helping him under all his infirmities; by making intercession for him according to the will of God; and by making him meet for eternal glory and happiness: angels are his friends, as is plain by their well pleasedness with the incarnation of Christ for men; and which they express at their conversion; by their ministering to them, their protection of them, and the good offices they do them both in life and at death; and saints are friends to one another: and such should show themselves friendly to God, their covenant God and Father; by frequently visiting him at the throne of grace; by trusting in him; by a carefulness not to offend, but please him; and by a close and faithful adherence to his cause and interest: to Jesus Christ their Redeemer, by a ready obedience to his commands; by owning and using him as their friend; by taking notice of his friends, and showing them respect, his ministers and poor saints; by cleaving to him, and renouncing the friendship of his enemies: and likewise to the Holy Spirit, by not grieving, quenching, and despising him; but by making use of him, and giving up themselves to his influence and direction; and by acknowledging him as the author of all their grace: also to angels, by speaking well of them, owning their good offices, and reckoning it an honour that they are come and joined to such a company; and to the saints, by Christian conversation with them, by sympathizing with them in all conditions, by hearty counsel, faithful reproofs and admonitions, and by helping them in every distress, inward and outward; and there is a friend that sticketh closer than a brother; who is to a man as his own soul, Deu 13:6; and so are of one heart and soul, as Jonathan and David, and the first Christians, were; this is true of Christ, and may be expressive of the close union between him and his people; and of his close adherence to their cause and interest; and of his constancy and continuance as a friend at all times; and of his faithfulness and unchangeableness as such; see Pro 17:17. The Heathens had a deity which presided over friendship, which they called Jupiter Philios (c): the character best agrees with the true God, who is a friend to men himself, and loves friendship among them. (b) "vir amicorum", Montanus, Vatablus, Baynus, Mercerus, Gejerus, Michaelis; "vir sodalium", Cocceius, Schultens. (c) Aristoph. Acharn. Act. 3. Sc. 2. v. 2. Pausan. Arcadica sive, l. 8. p. 506. Next: Proverbs Chapter 19

Verse 1

This series of proverbs now turns from the fool to the separatist: The separatist seeketh after his own pleasure; Against all that is beneficial he showeth his teeth. The reflexive נפרד has here the same meaning as the Rabbinical פּרשׁ מן־הצּבּוּר, to separate oneself from the congregation, Aboth ii. 5; נפרד denotes a man who separates himself, for he follows his own counsel, Arab. mnfrd (mtfrrd) brâyh, or jḥys almḥḥl (seorsum ab aliis secedens). Instead of לתּאוה, Hitzig, after Jerome, adopts the emendation לתאנה, "after an occasion" (a pretext), and by נפרד thinks of one pushed aside, who, thrown into opposition, seeks to avenge himself. But his translation of 1b, "against all that is fortunate he gnasheth his teeth," shows how much the proverb is opposed to this interpretation. נפרד denotes one who willingly (Jdg 4:11), and, indeed, obstinately withdraws himself. The construction of יבקּשׁ with ל (also Job 10:6) is explained by this, that the poet, giving prominence to the object, would set it forward: a pleasure (תאוה, as Arab. hawan, unstable and causeless direction of the mind to something, pleasure, freak, caprice), and nothing else, he goes after who has separated himself (Fl.); the effort of the separatist goes out after a pleasure, i.e., the enjoyment and realization of such; instead of seeking to conform himself to the law and ordinance of the community, he seeks to carry out a separate view, and to accomplish some darling plan: libidinem sectatur sui cerebri homo. With this 1b accords. תּוּשׁיּה (vid., at Pro 2:7) is concretely that which furthers and profits. Regarding התגּלּע, vid., at Pro 17:14. Thus putting his subjectivity in the room of the common weal, he shows his teeth, places himself in fanatical opposition against all that is useful and profitable in the principles and aims, the praxis of the community from which he separates himself. The figure is true to nature: the polemic of the schismatic and the sectary against the existing state of things, is for the most part measureless and hostile.

Verse 2

2 The fool hath no delight in understanding; But only that his heart may reveal itself therein. The verb חפץ forms the fut. יחפּץ as well as יחפּץ; first the latter from חפץ, with the primary meaning, to bow, to bend down; then both forms as intransitive, to bend oneself to something, to be inclined to something, Arab. 'ṭf. (Fl.). תּבוּנה is here the intelligence which consists in the understanding of one's own deficiency, and of that which is necessary to meet it. The inclination of the fool goes not out after such intelligence, but (כּי אם־; according to Ben-Naphtali, כי־אם) only that his heart, i.e., the understanding which he thinks that he already possesses, may reveal itself, show itself publicly. He thinks thereby to show himself in his true greatness, and to render a weighty service to the world. This loquacity of the fool, proceeding from self-satisfaction, without self-knowledge, has already, Pro 12:23, and often, been reprimanded.

Verse 3

The group beginning with Pro 18:3 terminates in two proverbs (Pro 18:6 and Pro 18:7), related to the concluding verse of the foregoing: 3 If a godless man cometh, then cometh also contempt; And together with disgrace, shame. J. D. Michaelis, and the most of modern critics, read רשׁע; then, contempt etc., are to be thought of as the consequences that follow godlessness; for that קלון means (Hitzig) disgracefulness, i.e., disgraceful conduct, is destitute of proof; קלון always means disgrace as an experience. But not only does the Masoretic text punctuate רשׁע, but also all the old translators, the Greek, Aramaic, and Latin, have done so. And is it on this account, because a coming naturally seems to be spoken of a person? The "pride cometh, then cometh shame," Pro 11:2, was in their recollection not less firmly, perhaps, than in ours. They read רשׁע, because בוּז does not fittingly designate the first of that which godlessness effects, but perhaps the first of that which proceeds from it. Therefore we adhere to the opinion, that the proverb names the fiends which appear in the company of the godless wherever he goes, viz., first בוז, contempt (Psa 31:19), which places itself haughtily above all due subordination, and reverence, and forbearance; and then, with the disgrace [turpitudo], קלון, which attaches itself to those who meddle with him (Isa 22:18), there is united the shame, הרפּה (Psa 39:9), which he has to suffer from him who has only always expected something better from him. Fleischer understands all the three words in the passive sense, and remarks, "עם־קלון חרפה, a more artificial expression for קלון וחרפה, in the Turkish quite common for the copula wāw, e.g., swylh ṭbrâk, earth and water, 'wrtylh âr, the man and the woman." But then the expression would be tautological; we understand בוז and חרפה of that which the godless does to others by his words, and קלון of that which he does to them by his conduct. By this interpretation, עם is more than the representative of the copula.

Verse 4

4 Deep waters are the words from a man's mouth, A bubbling brook, a fountain of wisdom. Earlier, we added to hominis the supplement sc. sapientis, but then an unnecessary word would be used, and that which is necessary omitted. Rather it might be said that אישׁ is meant in an ideal sense; but thus meant, אישׁ, like גּבר, denotes the valiant man, but not man as he ought to be, or the man of honour; and besides, a man may be a man of honour without there being said of him what this proverb expresses. Ewald comes nearer the case when he translates, "deep waters are the heart-words of many." Heart-words - what an unbiblical expression! The lxx, which translates λόγος ἐν καρδίᾳ, has not read דברי לב, but דבר בלב (as Pro 20:5, עצה בלב־). But that "of many" is certainly not a right translation, yet right in so far as אישׁ (as at Pro 12:14) is thought of as made prominent: the proverb expresses, in accordance with the form of narrative proverbs which present an example, what occurs in actual life, and is observed. Three different things are said of the words from a man's mouth: they are deep waters, for their meaning does not lie on the surface, but can be perceived only by penetrating into the secret motives and aims of him who speaks; they are a bubbling brook, which freshly and powerfully gushes forth to him who feels this flow of words, for in this brook there never fails an always new gush of living water; it is a fountain or well of wisdom, from which wisdom flows forth, and whence wisdom is to be drawn. Hitzig supposes that the distich is antithetic; מים עמקּים, or rather מי מעמקּים, "waters of the deep," are cistern waters; on the contrary, "a welling brook is a fountain of wisdom." But עמק means deep, not deepened, and deep water is the contrast of shallow water; a cistern also may be deep (cf. Pro 22:14), but deep water is such as is deep, whether it be in the ocean or in a ditch. 4b also does not suggest a cistern, for thereby it would be indicated that the description, דברי פי־אישׁ, is not here continued; the "fountain of wisdom" does not form a proper parallel or an antithesis to this subject, since this much rather would require the placing in contrast of deep and shallow, of exhausted (drained out) and perennial. And: the fountain is a brook, the well a stream - who would thus express himself! We have thus neither an antithetic nor a synonymous (lxx after the phrase ἀναπηδῶν, Jerome, Venet., Luth.), but an integral distich before us; and this leads us to consider what depths of thought, what riches of contents, what power of spiritual and moral advancement, may lie in the words of a man.

Verse 5

5 To favour the person of the godless is not good, And to oppress the righteous in judgment. As Pro 18:4 has one subject, so Pro 18:5 has one predicate. The form is the same as Pro 17:26. שׂאת פּני (cf. Pro 24:23), προσωποληψία, acceptio personae, is this, that one accepts the פני, i.e. the personal appearance of any one (πρόσωπον λαμβάνει), i.e., regards it as acceptable, respectable, agreeable, which is a thing in itself not wrong; but in a judge who ought to determine according to the facts of the case and the law, it becomes sinful partiality. הטּות, in a forensic sense, with the accus. of the person, may be regarded in a twofold way: either as a turning aside, מדּין, Isa 10:2, from following and attaining unto the right, or as an oppression, for the phrase הטּה משׁפּט [to pervert justice] (cf. Pro 17:23) is transferred to the person who experiences the oppression = perversion of the law; and this idea perhaps always underlies the expression, wherever, as e.g., Mal 3:5, no addition brings with it the other. Under Pro 17:15 is a fuller explanation of לא־טוב.

Verse 6

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., Psa 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, Sa1 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 Pro 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.

Verse 7

7 The mouth of the fool is to him destruction, And his lips are a snare to his soul. As Pro 18:6 corresponds to Pro 17:27 of the foregoing group, so this Pro 18:7 corresponds to Pro 17:28. Regarding מחתּה־לּו, vid., Pro 13:3. Instead of פי כּסיל, is to be written פּי־כסיל, according to Torath Emeth, p. 40, Cod. 1294, and old editions.

Verse 8

A pair of proverbs regarding the flatterer and the slothful: 8 The words of the flatter are as dainty morsels, And they glide down into the innermost parts. An "analogy, with an epexegesis in the second member" (Fl.), which is repeated in Pro 26:22. Ewald, Bertheau, Hitzig, and others, are constrained to interpret המו as introducing a contrast, and in this sense they give to מתלהמים all kinds of unwarrantable meanings. Ewald translates: a burning (להם, cogn. להב), and offers next: as whispering (להם, cogn. רעם, נהם); Ch. B. Michaelis, Bertheau, and others: as sporting (להם, cogn. להה); Hitzig: like soft airs (להם, cogn. Arab. hillam, flaccus, laxus). All these interpretations are without support. The word להם has none of all these significations; it means, as the Arab. lahima warrants, deglutire. But Bttcher's explanation also: "as swallowed down, because spoken with reserve," proceeds, like those others, from the supposed syntactically fine yet false supposition, that 8b is an antithetic "dennoch" [tamen]. In that case the poet would have written והם ירדים (cf. והוא, as the beginning of a conditional clause, Pro 3:29; Pro 23:3). But והוא, והם, with the finite following, introduces neither here nor at Deu 33:3; Jdg 20:34; Psa 95:10, cf. Gen 43:23, a conditional clause. Thus 8b continues the clause 8a by one standing on the same line; and thus we do not need to invent a meaning for כמתלהמים, which forms a contrast to the penetrating into the innermost parts. The relation of the parts of the proverb is rightly given by Luther: The words of the slanderer are stripes, And they go through the heart of one. He interprets להם as transposed from הלם (Rashi and others); but stripes cannot be called מתלהמים - they are called, 6b, מהלמות. This interpretation of the word has always more support than that of Symmachus: ὡς ἀκέραιοι; Jerome: quasi simplicia; Aquila, xxvi. 22: γοητικοί; which last, as also that of Capellus, Clericus, and Schultens: quasi numine quodam afflata, seems to support itself on the Arab. âhm iv. inspirare. But in reality âhm does not mean afflare; it means deglutire, and nothing else. The Jewish lexicographers offer nothing worth considering; Kimchi's חלקים, according to which the Venet. translates μαλθακιζόμενοι, is fanciful; for the Talm. הלם, striking = hitting, suitable, standing well, furnishes no transition to "smooth" and "soft." Immanuel compares âhm = בלע; and Schultens, who is followed by Gesenius and others, has already, with perfect correctness, explained: tanquam quae avidissime inglutiantur. Thus also Fleischer: things which offer themselves to be eagerly gulped down, or which let themselves be thus swallowed. But in this way can one be truly just to the Hithpa.? The Arab. âlthm (stronger form, âltkm, according to which van Dyk translates mthl uḳam ḥlwt, like sweet morsels) means to swallow into oneself, which is not here appropriate. The Hithpa. will thus have here a passive signification: things which are greedily swallowed. Regarding נרגּן from רגן, vid., at Pro 16:28. המו refers to the words of the flatterer, and is emphatic, equivalent to aeque illa, etiam illa, or illa ipsa. ירד is here connected with the obj. accus. (cf. Pro 1:12) instead of with אל, Pro 7:27. חדרי, penetralia, we had already at Pro 7:27; the root-word is (Arab.) khdr, to seclude, to conceal, different from ḥdr, demittere, and ḥkhr (cogn. חזר), to finish, circumire. בּטן is the inner part of the body with reference to the organs lying there, which mediate not only the life of the body, but also that of the mind - in general, the internal part of the personality. The lxx does not translate this proverb, but has in its stead Pro 19:15, in a different version, however, from that it gives there; the Syr. and the Targ. have thereby been drawn away from the Hebr. text.

Verse 9

9 He also who showeth himself slothful in his business, Is a brother to him who proceedeth to destroy. The Hithpa. התרפּה signifies here, as at Pro 24:10, to show oneself slack, lazy, negligent. מלאכה is properly a commission for another, as a king has a messenger, ambassador, commissioner to execute it; here, any business, whether an undertaking in commission from another, or a matter one engages in for himself. He who shows himself slack therein, produces in his way, viz., by negligence, destruction, as truly as the בּעל משׁחית, who does it directly by his conduct. Thus one is named, who is called, or who has his own delight in it, to destroy or overthrow. Jerome, incorrectly limiting: sua opera dissipantis. Hitzig well compares Mat 12:30. In the variation, Pro 28:24, the destroyer is called אישׁ משׁחית, the connection of the words being adject.; on the contrary, the connection of בעל משׁחית is genit. (cf. Pro 22:24; Pro 23:2, etc.), for משׁחית as frequently means that which destroys = destruction. Von Hofmann (Schriftbew. ii. 2, 403) understands 'אישׁ מ of the street robber, 'בעל מ of the captain of robbers; but the designation for the latter must be 'שׂר מ, though at Kg1 11:24 he is called by the name שׂר גּדוּד. The form of the word in the proverb here is more original than at 38:24. There חבר [companion] is used, here אח [brother], a general Semitic name of him who, or of that which, is in any way related to another, cf. Job 30:29. Fleischer compares the Arab. proverb: âlshbht âkht alkhṭyât, scepticism is the sister of sin.

Verse 10

Two proverbs, of the fortress of faith, and of the fortress of presumption: 10 A strong tower is the name of Jahve; The righteous runneth into it, and is high. The name of Jahve is the Revelation of God, and the God of Revelation Himself, the creative and historical Revelation, and who is always continually revealing Himself; His name is His nature representing itself, and therefore capable of being described and named, before all the Tetragramm, as the Anagramm of the overruling and inworking historical being of God, as the Chiffre of His free and all-powerful government in grace and truth, as the self-naming of God the Saviour. This name, which is afterwards interwoven in the name Jesus, is מגדּל־עז (Psa 61:4), a strong high tower bidding defiance to every hostile assault. Into this the righteous runneth, to hide himself behind its walls, and is thus lifted (perf. consec.) high above all danger (cf. ישׂגּב, Pro 29:25). רוּץ אל means, Job 15:26, to run against anything, רוץ, seq. acc., to invest, blockade anything, רוץ בּ, to hasten within; Hitzig's conjecture, ירוּם riseth up high, instead of ירוּץ, is a freak. רוץ בּ is speedily בוא בּ, the idea the same as Psa 27:5; Psa 31:21.

Verse 11

11 The possession of the righteous is his strong fort, And is like a high wall in his imagination. Line first = Pro 10:15. משׂכּית from שׂכה, Chald. סכה(whence after Megilla 14a, יסכּה, she who looks), R. שׂך, cogn. זך, to pierce, to fix, means the image as a medal, and thus also intellectually: image (conception, and particularly the imagination) of the heart (Psa 73:7), here the fancy, conceit; Fleischer compares (Arab.) tṣwwr, to imagine something to oneself, French se figurer. Translators from the lxx to Luther incorrectly think on שׂכך (סכך), to entertain; only the Venet. is correct in the rendering: ἐν φαντασίᾳ αὐτοῦ; better than Kimchi, who, after Ezr 8:12, thinks on the chamber where the riches delighted in are treasured, and where he fancies himself in the midst of his treasures as if surrounded by an inaccessible wall.

Verse 12

We place together Pro 18:12-19, in which the figure of a secure fortress returns: Pro 18:12 This proverb is connected with the preceding of the rich man who trusts in his mammon. Before destruction the heat of man is haughty; And humility goeth before honour. Line first is a variation of Pro 16:18, and line second is similar to Pro 15:33. Pro 18:13 13 If one giveth an answer before he heareth, It is to him as folly and shame. The part. stands here differently from what it does at Pro 13:18, where it is subj., and at Pro 17:14, where it is pred. of a simple sentence; it is also here, along with what appertains to it in accordance with the Semitic idiom, subj. to 13b (one who answers ... is one to whom this...); but, in accordance with our idiom, it becomes a hypothetical antecedent. For "to answer" one also uses השׁיב without addition; but the original full expression is השׁיב דּבר, reddere verbum, referre dictum (cf. ענה דּבר, Jer 44:20, absol. in the cogn., Pro 15:28); דבר one may not understand of the word to which, but of the word with which, the reply is made. היא לו comprehends the meaning: it avails to him (ducitur ei), as well as it reaches to him (est ei). In Agricola's Fnfhundert Sprchen this proverb is given thus: Wer antwortet ehe er hret, der zaiget an sein torhait und wirdt ze schanden [he who answers before he hears shows his folly, and it is to him a shame]. But that would require the word to be יבושׁ, pudefiet; (היא לו) כּלמּה means that it becomes to him a ground of merited disgrace. "כּלמּה, properly wounding, i.e., shame (like atteinte son honneur), from כּלם (cogn. הלם), to strike, hit, wound" (Fl.). Sirach (11:8) warns against such rash talking, as well as against the rudeness of interrupting others. Pro 18:14 14 The spirit of a man beareth his sickness; But a broken spirit, who can bear it? The breath of the Creator imparting life to man is spoken of as spiritus spirans, רוּח (רוּח חיּים), and as spiritus spiratus, נפשׁ (נפשׁ חיּה); the spirit (animus) is the primary, and the soul (anima) the secondary principle of life; the double gender of רוח is accounted for thus: when it is thought of as the primary, and thus in a certain degree (vid., Psychol. p. 103ff.) the manly principle, it is mas. (Gen 6:3; Psa 51:12, etc.). Here the change of gender is in the highest degree characteristic, and אישׁ also is intentionally used (cf. Sa1 26:15) instead of אדם, 16a: the courageous spirit of a man which sustains or endures (כּלכּל R. כל, comprehendere, prehendere; Luther, "who knows how to contain himself in his sufferings;" cf. Psa 51:12, "may the free Spirit hold me") the sickness [Siechthum] (we understand here "siech" in the old meaning = sick) with self-control, is generis masculini; while, on the contrary, the רוּח נכאה (as Pro 15:13; Pro 17:22), brought down from its manliness and superiority to disheartened passivity, is genere feminino (cf. Psa 51:12 with Pro 18:19). Fleischer compares the Arab. proverb, thbât âlnfs bâlghdhâ thbât alrwh balghnâ, the soul has firmness by nourishment, the spirit by music. (Note: In the Arab. language, influenced by philosophy, rwh, the anima vitalis, and nfs, the anima rationalis, are inverted; vid., Baudissin's Translationis antiquae Arab. libri Jobi quae supersunt (1870), p. 34.) The question מי ישּׂאנּה is like Mar 9:50 : if the salt becomes tasteless, wherewith shall one season it? There is no seasoning for the spice that has become insipid. And for the spirit which is destined to bear the life and fortune of the person, if it is cast down by sufferings, there is no one to lift it up and sustain it. But is not God the Most High the lifter up and the bearer of the human spirit that has been crushed and broken? The answer is, that the manly spirit, 14a, is represented as strong in God; the discouraged, 14b, as not drawing from God the strength and support he ought to do. But passages such as Isa 66:2 do not bring it near that we think of the רוח נכאה as alienated from God. The spirit is נשׂא, the bearer of the personal and natural life with its functions, activities, and experiences. If the spirit is borne down to powerless and helpless passivity, then within the sphere of the human personality there is no other sustaining power that can supply its place. Pro 18:15 15 The heart of a man of understanding gaineth knowledge, And the ear of the wise seeketh after knowledge. נבון may be also interpreted as an adj., but we translate it here as at Pro 14:33, because thus it corresponds with the parallelism; cf. לב צדּיק, Pro 15:28, and לב חכם, Pro 16:23, where the adject. interpretation is excluded. The gaining of wisdom is, after Pro 17:16, referred to the heart: a heart vigorous in embracing and receiving it is above all necessary, and just such an one possesses the נבון, which knows how to value the worth and usefulness of such knowledge. The wise, who are already in possession of such knowledge, are yet at the same time constantly striving to increase this knowledge: their ear seeks knowledge, eagerly asking where it is to be found, and attentively listening when the opportunity is given of מצא, obtaining it. Pro 18:16 16 The gift of a man maketh room for him, And bringeth him before the great. That מתּן may signify intellectual endowments, Hitzig supposes, but without any proof for such an opinion. Intellectual ability as the means of advancement is otherwise designated, Pro 22:29. But Hitzig is right in this, that one mistakes the meaning of the proverb if he interprets מתן in the sense of שׂחד (vid., at Pro 17:8): mtn is an indifferent idea, and the proverb means that a man makes free space, a free path for himself, by a gift, i.e., by this, that he shows himself to be agreeable, pleasing where it avails, not niggardly but liberal. As a proverb expresses it: Mit dem Hut in der Hand Kommt man durchs ganze Land [with hat in hand one goes through the whole land], so it is said here that such liberality brings before the great, i.e., not: furnishes with introductions to them; but helps to a place of honour near the great, i.e., those in a lofty position (cf. לפני, Pro 22:29; עם, Psa 113:8). It is an important part of practical wisdom, that by right liberality, i.e., by liberal giving where duty demands it, and prudence commends it, one does not lose but gains, does not descend but rises; it helps a man over the difficulties of limited, narrow circumstances, gains for him affection, and helps him up from step to step. The ā of מתּן is, in a singular way (cf. מתּנה, מתּנת), treated as unchangeable. Pro 18:17 17 He that is first in his controversy is right; But there cometh another and searcheth him thoroughly - an exhortation to be cautious in a lawsuit, and not to justify without more ado him who first brings forward his cause, and supports it by reasons, since, if the second party afterwards search into the reasons of the first, they show themselves untenable. הראשׁון בּריבו are to be taken together; the words are equivalent to אשׁר יבא בריבו בראשׁונה: qui prior cum causa sua venit, i.e., eam ad judicem defert (Fl.). הראשׁון may, however, also of itself alone be qui prior venit; and בריבו will be taken with צדיק: justus qui prior venit in causa sua (esse videtur). The accentuation rightly leaves the relation undecided. Instead of יבא (יבא) the Kerı̂ has וּבא, as it elsewhere, at one time, changes the fut. into the perf. with ו (e.g., Pro 20:4; Jer 6:21); and, at another time, the perf. with ו into the fut. (e.g., Psa 10:10; Isa 5:29). But here, where the perf. consec. is not so admissible, as Pro 6:11; Pro 20:4, the fut. ought to remain unchanged. רעהוּ is the other part, synon. with בעל דין חברו, Sanhedrin 7b, where the אזהרה לבית־דין (admonition for the court of justice) is derived from Deu 1:16, to hear the accused at the same time with the accuser, that nothing of the latter may be adopted beforehand. This proverb is just such an audiatur et altera pars. The status controversiae is only brought fairly into the light by the hearing of the altera pars: then comes the other and examines him (the first) to the very bottom. חקר, elsewhere with the accus. of the thing, e.g., ריב ,., thoroughly to search into a strife, Job 29:16, is here, as at Job 28:11, connected with the accus. of the person: to examine or lay bare any one thoroughly; here, so that the misrepresentations of the state of the matter might come out to view along with the reasons assigned by the accuser. Pro 18:18 18 The lot allayeth contentions, And separateth between the mighty, i.e., erects a partition wall between them - those contending (הפריד בּין, as at Kg2 2:11, cf. Arab. frḳ byn); עצוּמים are not opponents who maintain their cause with weighty arguments (עצּמות, Isa 41:21), qui argumentis pollent (vid., Rashi), for then must the truth appear in the pro et contra; but mighty opponents, who, if the lot did not afford a seasonable means of reconciliation, would make good their demands by blows and by the sword (Fl.). Here it is the lot which, as the judgment of God, brings about peace, instead of the ultima ratio of physical force. The proverb refers to the lot what the Epistle to the Heb; Heb 6:16, refers to the oath, vid., at Pro 16:33. Regarding מדינים and its altered forms, vid., p. 145. Pro 18:19 19 A brother toward whom it has been acted perfidiously resists more than a strong tower; And contentions are like the bar of a palace. Luther rightly regarded the word נושׁע, according to which the lxx, Vulg., and Syr. translated frater qui adjuvatur a fratre, as an incorrect reading; one would rather expect אח מושׁיע, "a brother who stands by," as Luther earlier translated; and besides, נושׁע does not properly mean adjuvari, but salvari. His translation - Ein verletzt Bruder helt herter denn eine feste Stad, Und Zanck helt herter, denn rigel am Palast [a brother wounded resisteth more than a strong city, and strife resisteth more than bolts in the palace], is one of his most happy renderings. מקּרית־עז in itself only means ὑπὲρ πόλιν ὀχυράν (Venet.); the noun-adjective (cf. Isa 10:10) to be supplied is to be understood to עז: עז הוּא or קשׁה הוא (Kimchi). The Niph. נפשׁע occurs only here. If one reads נפשׁע, then it means one who is treated falsely = נפשׁע בּו, like the frequently occurring קמי, my rising up ones = קמים עלי, those that rise up against me; but Codd. (Also Baer's Cod. jaman.) and old editions have נפשׁע, which, as we have above translated, gives an impersonal attributive clause; the former: frater perfidiose tractatus (Fl.: mala fide offensus); the latter: perfide actum est, scil. בּו in eum = in quem perfide actum. אח is, after Pro 17:17, a friend in the highest sense of the word; פשׁע means to break off, to break free, with ב or על of him on whom the action terminates. That the פּשׁע is to be thought of as אח of the אח נפשׁע is obvious; the translation, "brothers who break with one another" (Gesen.), is incorrect: אח is not collective, and still less is נפשׁע a reciprocum. The relation of אח is the same as that of אלּוּף, Pro 16:28. The Targum (improving the Peshito) translates אחא דמת עוי מן אחוי, which does not mean: a brother who renounces (Hitzig), but who is treated wickedly on the part of, his brother. That is correct; on the contrary, Ewald's "a brother resists more than..." proceeds from a meaning of פשׁע which it has not; and Bertheau gives, with Schultens, an untenable (Note: Among the whole Heb. synon. for sinning, there exists no reflexive Niph.; and also the Arab. fsḳ has no ethical signification. נסכּל only, in the sense of fool, is found.) reflexive meaning to the Niph. (which as denom. might mean "covered with crime," Venet. πλημμεληθείς), and, moreover, one that is too weak, for he translates, "a brother is more obstinate then...." Hitzig corrects אחז פּשׁע, to shut up sin = to hold it fettered; but that is not correct Heb. It ought to be עצר, כּבשׁ, or רדות. In 19a the force of the substantival clause lies in the מן (more than, i.e., harder = more difficult to be gained), and in 19b in the כּ; cf. Mic 7:4, where they are interchanged. The parallelism is synonymous: strifes and lawsuits between those who had been friends form as insurmountable a hindrance to their reconciliation, are as difficult to be raised, as the great bars at the gate of a castle (Fl.). The point of comparison is not only the weight of the cross-beam (from ברח, crosswise, across, to go across the field), but also the shutting up of the access. Strife forms a partition wall between such as once stood near each other, and so much thicker the closer they once stood. With Pro 18:19, the series of proverbs which began with that of the flatterer closes. The catchword אח, which occurred at its commencement, 9b, is repeated at its close, and serves also as a landmark of the group following Pro 18:20-24. The proverb of the breach of friendship and of contentions is followed by one of the reaction of the use of the tongue on the man himself.

Verse 20

With Pro 18:19, the series of proverbs which began with that of the flatterer closes. The catchword אח, which occurred at its commencement, 9b, is repeated at its close, and serves also as a landmark of the group following Pro 18:20-24. The proverb of the breach of friendship and of contentions is followed by one of the reaction of the use of the tongue on the man himself. Pro 18:20 20 Of the fruit which a man's mouth bringeth is his heart satisfied; By the revenue of his lips is he filled. He will taste in rich measure of the consequences not merely of the good (Pro 12:14, cf. Pro 13:2), but of whatever he has spoken. This is an oxymoron like Mat 15:11, that not that which goeth into the mouth, but that which cometh out of it, defileth a man. As at Joh 4:34 the conduct of a man, so here his words are called his βρῶμα. Not merely the conduct (Pro 1:31; Isa 3:10), but also the words are fruit-bringing; and not only do others taste of the fruit of the words as of the actions of a man, whether they be good or bad, but above all he himself does so, both in this life and in that which is to come. Pro 18:21 21 Death and life are in the power of the tongue; And whoever loveth it shall eat its fruit. The hand, יד, is so common a metaphor for power, that as here a hand is attributed to the tongue, so e.g., Isa 47:14 to the flame, and Psa 49:16 to Hades. Death and life is the great alternative which is placed, Deu 30:15, before man. According as he uses his tongue, he falls under the power of death or attains to life. All interpreters attribute, 21b, ואהביה to the tongue: qui eam (linguam) amant vescentur (יאכל, distrib. sing., as Pro 3:18, Pro 3:35, etc.) fructu ejus. But "to love the tongue" is a strange and obscure expression. He loves the tongue, says Hitzig, who loves to babble. Euchel: he who guards it carefully, or: he who takes care of it, i.e., who applies himself to right discourse. Combining both, Zckler: who uses it much, as εὐλογῶν or κακολογῶν. The lxx translates, οἱ κρατοῦντες αὐτῆς, i.e., אחזיה; but אחז means prehendere and tenere, not cohibere, and the tongue kept in restraint brings forth indeed no bad fruit, but it brings no fruit at all. Why thus? Does the suffix of ואהביה, perhaps like Pro 8:17, Chethı̂b, refer to wisdom, which, it is true, is not named, but which lies everywhere before the poet's mind? At Pro 14:3 we ventured to make חכמה the subject of 3b. Then 21b would be as a miniature of Pro 8:17-21. Or is ואהביה a mutilation of ואהב יהוה: and he who loves Jahve (Psa 97:10) enjoys its (the tongue's) fruit? Pro 18:22 22 Whatso hath found a wife hath found a good thing, And hath obtained favour from Jahve. As ואהביה, 21b, reminds us of Pro 8:17, so here not only 22b, but also 22a harmonizes with Pro 8:35 (cf. Pro 12:2). A wife is such as she ought to be, as Pro 18:14, אישׁ, a man is such as he ought to be; the lxx, Syr., Targ., and Vulgate supply bonam, but "gnomic brevity and force disdains such enervating adjectives, and cautious limitations of the idea" (Fl.). Besides, אשׁה טובה in old Hebr. would mean a well-favoured rather than a good-dispositioned wife, which later idea is otherwise expressed, Pro 19:14; Pro 31:10. The Venet. rightly has γυναῖκα, and Luther ein Ehefraw, for it is a married woman that is meant. The first מצא is perf. hypotheticum, Gesen. 126, Anm. 1. On the other hand, Ecc 7:26, "I found, מוצא אני, more bitter than death the woman," etc.; wherefore, when in Palestine one married a wife, the question was wont to be asked: או מוצא מצא, has he married happily (after מצא of the book of Proverbs) or unhappily (after מוצא of Ecclesiastes) (Jebamoth 63b)? (Note: Cf. Gendlau's Sprichwrter u. Redensarten deutsch-jdischer Vorzeit (1860), p. 235.) The lxx adds a distich to Pro 18:22, "He that putteth away a good wife putteth away happiness; and he that keepeth an adulteress, is foolish and ungodly." He who constructed this proverb [added by the lxx] has been guided by מצא to מוציא (Ezr 10:3); elsewhere ἐκβάλλειν (γυναῖκα), Gal 4:30, Sir. 28:15, is the translation of גּרשׁ. The Syr. has adopted the half of that distich, and Jerome the whole of it. On the other hand, Pro 18:23, Pro 18:24, and Pro 19:1-2, are wanting in the lxx. The translation which is found in some Codd. is that of Theodotion (vid., Lagarde). Pro 18:23 23 The poor uttereth suppliant entreaties; And the rich answereth rudenesses. The oriental proverbial poetry furnishes many parallels to this. It delights in the description of the contrast between a suppliant poor man and the proud and avaricious rich man; vid., e.g., Samachschari's Goldene Halsbnder, No. 58. תּחנוּנים, according to its meaning, refers to the Hithpa. התחנּן, misericordiam alicujus pro se imploravit; cf. the old vulgar "barmen," i.e., to seek to move others to Erbarmen [compassion] (רחמים). עזּות, dura, from עז (synon. קשׁה), hard, fast, of bodies, and figuratively of an unbending, hard, haughty disposition, and thence of words of such a nature (Fl.). Both nouns are accus. of the object, as Job 40:27, תחנונים with the parallel רכּות. The proverb expresses a fact of experience as a consolation to the poor to whom, if a rich man insults him, nothing unusual occurs, and as a warning to the rich that he may not permit himself to be divested of humanity by mammon. A hard wedge to a hard clod; but whoever, as the Scripture saith, grindeth the poor by hard stubborn-hearted conduct, and grindeth his bashful face (Isa 3:15), challenges unmerciful judgment against himself; for the merciful, only they shall obtain mercy, αὐτοὶ ἐλεηθήσονται (Mat 5:7). Pro 18:24 24 A man of many friends cometh off a loser; But there is a friend more faithful than a brother. Jerome translates the commencing word by vir, but the Syr., Targ. by אית, which is adopted by Hitzig, Bttcher, and others. But will a German poet use in one line "itzt" [same as jetzt = now], and in the next "jetzt"? and could the Hebrew poet prefer to ישׁ its rarer, and her especially not altogether unambiguous form אישׁ (cf. to the contrary, Ecc 7:15)? We write אישׁ, because the Masora comprehends this passage, with Sa2 14:19; Mic 6:10, as the סבירין ישׁ 'ג, i.e., as the three, where one ought to expect ישׁ, and is thus exposed to the danger of falling into error in writing and reading; but erroneously אשׁ is found in all these three places in the Masora magna of the Venetian Bible of 1526; elsewhere the Masora has the defectiva scriptio with like meaning only in those two other passages. While אישׁ = ישׁ, or properly ישׁ, with equal possibility of אשׁ, (Note: One sees from this interchange how softly the י was uttered; cf. Wellhausen's Text der B. Samuel (1871) (Preface). Kimchi remarks that we say אקטל for אקטל, because we would otherwise confound it with יקטל.) and it makes no material difference in the meaning of 24a whether we explain: there are friends who serve to bring one to loss: or a man of many friends comes to loss, - the inf. with ל is used in substantival clauses as the expression of the most manifold relations, Gesen. 132, Anm. 1 (cf. at Hab 1:17), here in both cases it denotes the end, as e.g., Psa 92:8, to which it hastens with many friends, or with the man of many friends. It is true that אישׁ (like בּעל) is almost always connected only with genitives of things; but as one says אישׁ אלהים: a man belongs to God, so may one also say אישׁ רעים: a man belongs to many friends; the common language of the people may thus have named a man, to whom, because he has no definite and decided character, the rule that one knows a man by his friends is not applicable, a so-called every-man's-friend, or all-the-world's-friend. Theodotion translates ἀνὴρ ἑταιριῶν τοῦ ἑταιρεύσασθαι; and thus also the Syr., Targ., and Jerome render (and among the moderns, Hitzig) התרעע as reflexive in the sense of to cherish social intercourse; but this reflexive is התרעה, Pro 22:24. That התרועע is either Hithpa. of רוּע, to exult, Psa 60:10; 65:14, according to which the Venet. translates (contrary to Kimchi) ὥστε ἀλαλάζειν: such an one can exult, but which is not true, since, according to 24b, a true friend outweighs the many; or it is Hithpa. of רעע, to be wicked, sinful (Fl.: sibi perniciem paraturus est); or, which we prefer, warranted by Isa 24:19, of רעע, to become brittle (Bttcher and others) - which not only gives a good sense, but also a similar alliteration with רעים, as Pro 3:29; Pro 13:20. In contradistinction to רע, which is a general, and, according to the usage of the language (e.g., 17b), a familiar idea, the true friend is called, in the antithetical parallel member, אהב (Pro 27:6); and after Pro 17:17, דּבק מאח, one who remains true in misfortune. To have such an one is better than to have many of the so-called friends; and, as appears from the contrast, to him who is so fortunate as to have one such friend, there comes a blessing and safety. Immanuel has given the right explanation: "A man who sets himself to gain many friends comes finally to be a loser (סופו להשּׁבר), for he squanders his means, and is impoverished in favour of others." And Schultens: At est amicus agglutinatus prae fratre. Rarum et carum esse genus insinuatur, ac proinde intimam illam amicitiam, quae conglutinet compingatque corda, non per multos spargendam, sed circumspecte et ferme cum uno tantum ineundam. Thus closes this group of proverbs with the praise of friendship deepened into spiritual brotherhood, as the preceding, Pro 18:19, with a warning against the destruction of such a relation by a breach of trust not to be made good again.

Introduction

The original here is difficult, and differently understood. 1. Some take it as a rebuke to an affected singularity. When men take a pride in separating themselves from the sentiments and society of others, in contradicting all that has been said before them and advancing new notions of their own, which, though ever so absurd, they are wedded to, it is to gratify a desire or lust of vain-glory, and they are seekers and meddlers with that which does not belong to them. He seeks according to his desire, and intermeddles with every business, pretends to pass a judgment upon every man's matter. He is morose and supercilious. Those generally are so that are opinionative and conceited, and they thus make themselves ridiculous, and are vexatious to others. 2. Our translation seems to take it as an excitement to diligence in the pursuit of wisdom. If we would get knowledge or grace, we must desire it, as that which we need and which will be of great advantage to us, Co1 12:31. We must separate ourselves from all those things which would divert us from or retard us in the pursuit, retire out of the noise of this world's vanities, and then seek and intermeddle with all the means and instructions of wisdom, be willing to take pains and try all the methods of improving ourselves, be acquainted with a variety of opinions, that we may prove all things and hold fast that which is good.

Verse 2

A fool may pretend to understanding, and to seek and intermeddle with the means of it, but, 1. He has no true delight in it; it is only to please his friends or save his credit; he does not love his book, nor his business, nor his Bible, nor his prayers; he would rather be playing the fool with his sports. Those who take no pleasure in learning or religion will make nothing to purpose of either. No progress is made in them if they are a task and a drudgery. 2. He has no good design in it, only that his heart may discover itself, that he may have something to make a show with, something wherewith to varnish his folly, that that may pass off the better, because he loves to hear himself talk.

Verse 3

This may include a double sense: - 1. That wicked people are scornful people, and put contempt upon others. When the wicked comes into any company, comes into the schools of wisdom or into the assemblies for religious worship, then comes contempt of God, of his people and ministers, and of every thing that is said and done. You can expect no other from those that are profane than that they will be scoffers; they will be an ignominy and reproach; they will flout and jeer every thing that is serious and grave. But let not wise and good men regard it, for the proverb of the ancients says, such wickedness proceeds from the wicked. 2. That wicked people are shameful people, and bring contempt upon themselves, for God has said that those who despise him shall be lightly esteemed. As soon as ever sin entered shame followed it, and sinners make themselves despicable. Nor do they only draw contempt upon themselves, but they bring ignominy and reproach upon their families, their friends, their ministers, and all that are in any way related to them. Those therefore who would secure their honour must retain their virtue.

Verse 4

The similitudes here seem to be elegantly transposed. 1. The well-spring of wisdom is as deep waters. An intelligent knowing man has in him a good treasure of useful things, which furnishes him with something to say upon all occasions that is pertinent and profitable. This is as deep waters, which make no noise, but never run dry. 2. The words of such a man's mouth are as a flowing brook. What he sees cause to speak flows naturally from him and with a great deal of ease, and freedom, and natural fluency; it is clean and fresh, it is cleansing and refreshing; from his deep waters there flows what there is occasion for, to water those about him, as the brooks do the low grounds.

Verse 5

This justly condemns those who, being employed in the administration of justice, pervert judgment, 1. By conniving at men's crimes, and protecting and countenancing them in oppression and violence, because of their dignity, or wealth, or some personal kindness they have for them. Whatever excuses men may make for it, certainly it is not good thus to accept the person of the wicked; it is an offence to God, an affront to justice, a wrong to mankind, and a real service done to the kingdom of sin and Satan. The merits of the cause must be regarded, not the person. 2. By giving a cause against justice and equity, because the person is poor and low in the world, or not of the same party or persuasion, or a stranger of another country. This is overthrowing the righteous in judgment, who ought to be supported, and whom God will make to stand.

Verse 6

Solomon has often shown what mischief bad men do to others with their ungoverned tongues; here he shows what mischief they do to themselves. 1. They embroil themselves in quarrels: A fool's lips, without any cause or call, enter into contention, by advancing foolish notions which others find themselves obliged to oppose, and so a quarrel is begun, or by giving provoking language, which will be resented, and satisfaction demanded, or by setting men at defiance, and bidding them do if they dare. Proud, and passionate men, and drunkards, are fools, whose lips enter into contention. A wise man may, against his will, be drawn into a quarrel, but he is a fool that of choice enters into it when he might avoid it, and he will repent it when it is too late. 2. They expose themselves to correction: The fool's mouth does, in effect, call for strokes; he has said that which deserves to be punished with strokes, and is still saying that which needs to be checked, and restrained with strokes, as Ananias unjustly commanded that Paul should be smitten on the mouth. 3. They involve themselves in ruin: A fool's mouth, which has been, or would have been, the destruction of others, proves at length his own destruction, perhaps from men. Shimei's mouth was his own destruction, and Adonijah's, who spoke against his own head. And when a fool, by his foolish speaking, has run himself into a premunire, and thinks to bring himself off by justifying or excusing what he has said, his defence proves his offence, and his lips are still the snare of his soul, entangling him yet more and more. However, when men by their evil words shall be condemned at God's bar their mouths will be their destruction, and it will be such an aggravation of their ruin as will not admit one drop of water, one drop of comfort, to cool their tongue, which is their snare and will be their tormentor.

Verse 8

Tale-bearers are those who secretly carry stories from house to house, which perhaps have some truth in them, but are secrets not fit to be told, or are basely misrepresented, and false colours put upon them, and are all told with design to blast men's reputation, to break their friendship, to make mischief between relations and neighbours, and set them at variance. Now the words of such are here said to be, 1. Like as when men are wounded (so the margin reads it); they pretend to be very much affected with the miscarriages of such and such, and to be in pain for them, and pretend that it is with the greatest grief and reluctance imaginable that they speak of them. They look as if they themselves were wounded by it, whereas really they rejoice in iniquity, are fond of the story, and tell it with pride and pleasure. Thus their words seem; but they go down as poison into the innermost parts of the belly, the pill being thus gilded, thus sugared. 2. As wounds (so the text reads it), as deep wounds, deadly wounds, wounds in the innermost parts of the belly; the venter medius vel infimus - the middle or lower belly, the thorax or the abdomen, in either of which wounds are mortal. The words of the tale-bearer wound him of whom they are spoken, his credit and interest, and him to whom they are spoken, his love and charity. They occasion sin to him, which is a wound to the conscience. Perhaps he seems to slight them, but they would insensibly, by alienating his affections from one he ought to love.

Verse 9

Note, 1. Prodigality is very bad husbandry. Those are not only justly branded as fools among men, but will give an uncomfortable account to God of the talents they are entrusted with, who are wasters of their estates, who live above what they have, spend and give more than they can afford, and so, in effect, throw away what they have, and suffer it to run to waste. 2. Idleness is no better. He that is remiss in his work, whose hands hang down (so the word signifies), that stands, as we may, with his thumbs in his mouth, that neglects his business, does it not at all, or as if he did it not, he is own brother to him that is a prodigal, that is, he is as much a fool and in as sure and ready a way to poverty; one scatters what he has, the other lets it run through his fingers. The observation is too true in the affairs of religion; he that is trifling and careless in praying and hearing is brother to him that does not pray or hear at all; and omissions of duty and in duty are as fatal to the soul as commissions of sin.

Verse 10

Here is, 1. God's sufficiency for the saints: His name is a strong tower for them, in which they may take rest when they are weary and take sanctuary when they are pursued, where they may be lifted up above their enemies and fortified against them. There is enough in God, and in the discoveries which he has made of himself to us, to make us easy at all times. The wealth laid up in this tower is enough to enrich them, to be a continual feast and a continuing treasure to them. The strength of this tower is enough to protect them; the name of the Lord is all that whereby he has made himself known as God, and our God, not only his titles and attributes, but his covenant and all the promises of it; these make up a tower, a strong tower, impenetrable, impregnable, for all God's people. 2. The saints' security in God. It is a strong tower to those who know how to make use of it as such. The righteous, by faith and prayer, devotion towards God and dependence on him, run into it, as their city of refuge. Having made sure their interest in God's name, they take the comfort and benefit of it; they go out of themselves, retire from the world, live above, dwell in God and God in them, and so they are safe, they think themselves so, and they shall find themselves so.

Verse 11

Having described the firm and faithful defence of the righteous man (Pro 18:10), Solomon here shows what is the false and deceitful defence of the rich man, that has his portion and treasure in the things of this world, and sets his heart upon them. His wealth is as much his confidence, and he expects as much from it, as a godly man from his God. See, 1. How he supports himself. He makes his wealth his city, where he dwells, where he rules, with a great deal of self-complacency, as if he had a whole city under his command. It is his strong city, in which he intrenches himself, and then sets danger at defiance, as if nothing could hurt him. His scales are his pride; his wealth is his wall in which he encloses himself, and he thinks it a high wall, which cannot be scaled or got over, Job 31:24; Rev 18:7. 2. How herein he cheats himself. It is a strong city, and a high wall, but it is so only in his own conceit; it will not prove to be really so, but like the house built on the sand, which will fail the builder when he most needs it.

Verse 12

Note, 1. Pride is the presage of ruin, and ruin will at last be the punishment of pride; for before destruction men are commonly so infatuated by the just judgment of God that they are more haughty than ever, that their ruin may be the sorer and the more surprising. Of, if that do not always hold, yet after the heart has been lifted up with pride, a fall comes, Pro 16:18. 2. Humility is the presage of honour and prepares men for it, and honour shall at length be the reward of humility, as he had said before, Pro 15:33. That has need to be often said which men are so loth to believe.

Verse 13

See here how men often expose themselves by that very thing by which they hope to gain applause. 1. Some take a pride in being quick. They answer a matter before they hear it, hear it out, nay, as soon as they but hear of it. They think it is their honour to take up a cause suddenly; and, when they have heard one side, they think the matter so plain that they need not trouble themselves to hear the other; they are already apprized of it, and masters of all the merits of the cause. Whereas, though a ready wit is an agreeable thing to play with, it is solid judgment and sound wisdom that do business. 2. Those that take a pride in being quick commonly fall under the just reproach of being impertinent. It is folly for a man to go about to speak to a thing which he does not understand, or to pass sentence upon a matter which he is not truly and fully informed of, and has not patience to make a strict enquiry into; and, if it be folly, it is and will be shame.

Verse 14

Note, 1. Outward grievances are tolerable as long as the mind enjoys itself and is at ease. Many infirmities, many calamities, we are liable to in this world, in body, name, and estate, which a man may bear, and bear up under, if he have but good conduct and courage, and be able to act with reason and resolution, especially if he have a good conscience, and the testimony of that be for him; and, if the spirit of a man will sustain the infirmity, much more will the spirit of a Christian, or rather the Spirit of God witnessing and working with our spirits in a day of trouble. 2. The grievances of the spirit are of all others most heavy, and hardly to be borne; these make sore the shoulders which should sustain the other infirmities. If the spirit be wounded by the disturbance of the reason, dejection under the trouble, whatever it is, and despair of relief, if the spirit be wounded by the amazing apprehensions of God's wrath for sin, and the fearful expectations of judgment and fiery indignation, who can bear this? Wounded spirits cannot help themselves, nor do others know how to help them. It is therefore wisdom to keep conscience void of offence.

Verse 15

Note, 1. Those that are prudent will seek knowledge, and apply their ear and heart to the pursuit of it, their ear to attend to the means of knowledge and their heart to mix faith with what they hear and make a good improvement of it. Those that are prudent do not think they have prudence enough, but still see they have need of more; and the more prudent a man is the more inquisitive will he be after knowledge, the knowledge of God and his duty, and the way to heaven, for that is the best knowledge. 2. Those that prudently seek knowledge shall certainly get knowledge, for God never said to such, Seek in vain, but, Seek and you shall find. If the ear seeks it, the heart gets it, and keeps it, and is enriched by it. We must get knowledge, not only into our heads, but into our hearts, get the savour and relish of it, apply what we know to ourselves and experience the power and influence of it.

Verse 16

Of what great force gifts (that is, bribes) are he had intimated before, Pro 17:8, Pro 17:23. Here he shows the power of gifts, that is, presents made even by inferiors to those that are above them and have much more than they have. A good present will go far, 1. Towards a man's liberty: A man's gift, if he be in prison, may procure his enlargement; there are courtiers, who, if they use their interest even for oppressed innocency, expect to receive a gratuity for it. Or, if a mean man know not how to get access to a great man, he may do it by a fee to his servants or a present to himself; those will make room for him. 2. Towards his preferment. It will bring him to sit among great men, in honour and power. See how corrupt the world is when men's gifts will not do, though ever so great; nay, will gain that for them which they are unworthy of and unfit for; and no wonder that those take bribes in their offices who gave bribes for them. Vendere jura potest, emerat ille prius - He that bought law can sell it.

Verse 17

This shows that one tale is good till another is told. 1. He that speaks first will be sure to tell a straight story, and relate that only which makes for him, and put the best colour he can upon it, so that his cause shall appear good, whether it really be so or no. 2. The plaintiff having done his evidence, it is fit that the defendant should be heard, should have leave to confront the witnesses and cross-examine them, and show the falsehood and fallacy of what has been alleged, which perhaps may make the matter appear quite otherwise than it did. We must therefore remember that we have two ears, to hear both sides before we give judgment.

Verse 18

Note, 1. Contentions commonly happen among the mighty, that are jealous for their honour and right and stand upon the punctilios of both, that are confident of their being able to make their part good and therefore will hardly condescend to the necessary terms of an accommodation; whereas those that are poor are forced to be peaceable, and sit down losers. 2. Even the contentions of the mighty may be ended by lot if they cannot otherwise be compromised, and sometimes better so than by arguments which are endless, or concessions which they are loth to stoop to, whereas it is no disparagement to a man to acquiesce in the determination of the lot when once it is referred to that. To prevent quarrels Canaan was divided by lot; and, if lusory lots had not profaned this way of appeal to Providence, perhaps it might be very well used now for the deciding of many controversies, both to the honour of God and the satisfaction of the parties, provided it were done with prayer and due solemnity, this and some other scriptures seeming to direct to it, especially Act 1:26. If the law be a lottery (as some have called it), it were as well that a lottery were the law.

Verse 19

Note, 1. Great care must be taken to prevent quarrels among relations, and those that are under special obligation to each other, not only because they are most unnatural and unbecoming, but because between such things are commonly taken most unkindly, and resentments are apt to be carried too far. Wisdom and grace would indeed make it most easy to us to forgive our relations and friends if they offend us, but corruption makes it most difficult to forgive them; let us therefore take heed of disobliging a brother, or one that has been as a brother; ingratitude is very provoking. 2. Great pains must be taken to compromise matters in variance between relations, with all speed, because it is a work of so much difficulty, and consequently the more honourable if it be done. Esau was a brother offended, and seemed harder to be won than a strong city, yet by a work of God upon his heart, in answer to Jacob's prayer, he was won.

Verse 20

Note, 1. Our comfort depends very much upon the testimony of our own consciences, for us or against us. The belly is here put for the conscience, as Pro 20:27. Now it is of great consequence to us whether that be satisfied, and what that is filled with, for, accordingly, will our satisfaction be and our inward peace. 2. The testimony of our consciences will be for us, or against us, according as we have or have not governed our tongues well. According as the fruit of the mouth is good or bad, unto iniquity or unto righteousness, so the character of the man is, and consequently the testimony of his conscience concerning him. "We ought to take as great care about the words we speak as we do about the fruit of our trees or the increase of the earth, which we are to eat; for, according as they are wholesome or unwholesome, so will the pleasure or the pain be wherewith we shall be filled." So bishop Patrick.

Verse 21

Note, 1. A man may do a great deal of good, or a great deal of hurt, both to others and to himself, according to the use he makes of his tongue. Many a one has been his own death by a foul tongue, or the death of others by a false tongue; and, on the contrary, many a one has saved his own life, or procured the comfort of it, by a prudent gentle tongue, and saved the lives of others by a seasonable testimony or intercession for them. And, if by our words we must be justified or condemned, death and life are, no doubt, in the power of the tongue. Tongues were Aesop's best meat, and his worst. 2. Men's words will be judged of by the affections with which they speak; he that not only speaks aright (which a bad man may do to save his credit or please his company), but loves to speak so, speaks well of choice, and with delight, to him it will be life; and he that not only speaks amiss (which a good man may do through inadvertency), but loves to speak so (Psa 52:4), to him it will be death. As men love it they shall eat the fruit of it.

Verse 22

Note, 1. A good wife is a great blessing to a man. He that finds a wife (that is, a wife indeed; a bad wife does not deserve to be called by a name of so much honour), that finds a help meet for him (that is a wife in the original acceptation of the word), that sought such a one with care and prayer and has found what he sought, he has found a good thing, a jewel of great value, a rare jewel; he has found that which will not only contribute more than any thing to his comfort in this life, but will forward him in the way to heaven. 2. God is to be acknowledged in it with thankfulness; it is a token of his favour, and a happy pledge of further favours; it is a sign that God delights in a man to do him good and has mercy in store for him; for this, therefore, God must be sought unto.

Verse 23

Note, 1. Poverty, though many inconveniences to the body attend it, has often a good effect upon the spirit, for it makes men humble and submissive, and mortifies their pride. It teaches them to use entreaties. When necessity forces men to beg it tells them they must not prescribe or demand, but take what is given them and be thankful. At the throne of God's grace we are all poor, and must use entreaties, not answer, but make application, must sue sub forma pauperis - as a pauper. 2. A prosperous condition, though it has many advantages, has often this mischief attending it, that it makes men proud, haughty, and imperious: The rich answers the entreaties of the poor roughly, as Nabal answered David's messengers with railing. It is a very foolish humour of some rich men, especially those who have risen from little, that they think their riches will warrant them to give hard words, and, even where they not design any rough dealing, that it becomes them to answer roughly, whereas gentlemen ought to be gentle, Jam 3:17.

Verse 24

Solomon here recommends friendship to us, and shows, 1. What we must do that we may contract and cultivate friendship; we must show ourselves friendly. Would we have friends and keep them, we must not only not affront them, or quarrel with them, but we must love them, and make it appear that we do so by all expressions that are endearing, by being free with them, pleasing to them, visiting them and bidding them welcome, and especially by doing all the good offices we can and serving them in every thing that lies in our power; that is showing ourselves friendly. Si vis amari, ama - If you wish to gain affection, bestow it. - Sen. Ut ameris, amabilis esto - The way to be beloved is to be lovely. - Ovid. 2. That it is worth while to do so, for we may promise ourselves a great deal of comfort in a true friend. A brother indeed is born for adversity, as he had said, Pro 17:17. In our troubles we expect comfort and relief from our relations, but sometimes there is a friend, that is nothing akin to us, the bonds of whose esteem and love prove stronger than those of nature, and, when it comes to the trial, will do more for us than a brother will. Christ is a friend to all believers that sticks closer than a brother; to him therefore let them show themselves friendly.

Tame Your Tongue

1992 Missions Conference Talk - Part 1

Hard-Heartedness in the Body of Christ

(Women) 04. a Wounded Spirit

Commit

Fulfilling Your Calling

Election

In the School of God

The Plague of Profanity

The Foremost Proof of Holiness

(Basics) 41. Jesus' Speech Was Always Loving

Preaching - a Sacred Responsibility - Part 1

(Godly Courtship) 04 Testimonies of Courtship

Avoiding Cynicism - Part 3

1992 Missions Conference Talk - Part 2

Effective Prayer - Part 1

04 Building Fellowship as Husband & Wife

A Warning to Would-Be Teachers

Attack of the Devil - Part 2

The History of Rock - Part 1

(The Truth Will Set You Free) Freedom From the Curse

(The Tongue of a Disciple) the Satan Controlled Tongue

Spiritual Avalanche: The Threat of False Teachings That Could Destroy Millions

Locks & Keys

Evangelizing the Western Mindset - Part 1

Introduction

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

Verse 21

Verse 22

Verse 23

Verse 24

Introduction

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

Verse 21

Verse 22

Verse 23

Verse 24

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8