Proverbs 18

THrough desire a man having separated himself, seeketh and intermeddleth with all wisdom According to this interpretation the sense is, Through desire (of it, to wit, of Wisdom, which is easily understood out of the end of the verse; such Ellipses being frequent in Scripture) a man having separated himself (being sequestred from the company, and noise, and business of the World, betaking himself to retirement and solitude, as men do that apply themselves to any serious study) seeketh and intermeddleth with all wisdom, i. e. useth all diligence, that he may search and find out all solid knowledg and true Wisdom. And this earnest desire and endeavour to get true Wisdom within a mans self is fitly opposed to the fools contempt of Wisdom, or to his desire of it, not for use and benefit but only for vain ostentation, which is expressed in the next verse. Although coherence is little regarded by Interpreters in the several Verses and Proverbs of this Book. But this verse is otherwise rendred in the margin of our English Bible, and by divers others, He that separateth himself (either 1. From his friend. Or rather 2. From other men, who affects singularity is wedded to his own Opinion, and through self-conceit despiseth the opinions and conversation of others) seeketh according to his desire (seeketh to gratifie his own Inclinations and Affections, and chuseth those opinions which most comply with them) and intermeddleth (for this word is used in a bad sense, Prov.... 7. 14. & 20. 3. and it is not found elsewhere, save in this place) in every business, as proud and singular persons are commonly pragmatical, delighting to find faults in others, that they may get some Reputation to themselves by it. Heb. in every thing that is, thrusting themselves into the actions and affairs of other men Or, as this last clause is and may be rendred, and contendeth (Heb. mingleth himself; for words of that signification are commonly used for contending or fighting, as Deut. 2. 5, 9, 19. Isa. 36. 8 Dan. 11 10.) with or against (for the Hebrew prefix, beth, oft signifies against) all Reason or Wisdom: whatsoever any man speaketh against his opinion and desire, though it be never so reasonable and evident, he rejecteth it, and obstinately maintains his own opinion..

A fool has no delight in understanding In getting... ound and saving knowledg, either by his own s... udy, or by the instructions of wise and good men., but that his heart may discover itself Heb. but (his delight is) in the discovery of his own heart, i. e. in uttering that folly and wickedness which is in his heart: being more forward to speak than to hear, which is one badge of a fool..

When the wicked cometh Into any place or company., then cometh also contempt Either 1. Passively; he is justly contemned and reproached by those who converse with him. Or rather 2. Actively; he despiseth and scorneth all Instruction and Reproof, neither fearing God, nor reverencing Man: For he seems here to note his sin, rather than his punishment., and with ignominy reproach And he does not only contemn others in his heart, but shows his contempt of them by ignominious and reproachful expressions and carriages..

The words of a mans i. e. A wise mans, as the next clause explains this, who is worthy of the name, and has the understanding of a man in him. This Hebrew word oft-times notes an eminent or excellent person, and therefore is opposed to Adam, which designs any ordinary man. mouth are as deep waters Full of deep Wisdom, and the well-spring of wisdom as a flowing brook That Wisdom which is in his heart is continually pouring forth wise and good counsels..

It is not good i. e. It is a most wicked and hateful thing. See on Prov. 17. 15, 26. to accept the person To favour his unrighteous cause. of the wicked, to overthrow the righteous in judgment.

A fools lips enter into contention A fool by his rash and wicked speeches provoketh others to quarrel with him, and, as it follows, to strike him., and his mouth calleth for strokes Procureth strokes to himself..

A fools mouth is his destruction, and his lips are the snare of his Soul.

The words of a tale-bearer Who privily slandereth his Neighbour. are as wounds Deeply wound the Reputation, and afterwards the Heart, of the slandered person. Compare Prov. 12. 18. Or, as others render the word, are as smooth or flattering, i. e. they really are so; the particle as, being oft used to express the truth of the thing, as has been noted before. See also Ioh. 1. 14. They are softer than Oil, as is said Psal. 55. 21. For slanderers use to cover and usher in their calumnies with pretences of kindness and compassion to them whom they traduce., and they go down into the in nermost parts of the belly They wound mortally, piercing to the very heart, which is oft meant by the belly, as Iob 15. 35. & 32. 19. &c..

He also that is slothful in his work, is brother to him that is a great waster They are alike, though they take several paths, yet both come to one end, even to extream want and poverty..

The name of the LORD i. e. The Lord, as he has revealed himself in his works, and especially in his word by his Promises, and the Declarations of his infinite perfections, and of his goodwill to his people. is a strong tower Is sufficient for our Protection in case of the greatest dangers., the righteous Which limitation he adds to beat down the vain confidences of those men, who though they live in a gross neglect and contempt of God will expect Salvation from him. runneth into it, and is safe.

The rich mans wealth is his strong city, and as an high wall in his own conceit He trusts to his Wealth, as that which will either enable him to resist his enemy, or at least purchase his favour..

Before destruction the heart of man is haughty Pride is a cause and presage of ruine, as is noted Prov. 16. 18., and before honour is Or, goeth. This clause we had, Prov. 15. 33. humility.

He that answereth a matter before he heareth it Before he has fully heard and considered what another is speaking about it., it is folly and shame It is a shameful folly, though he seek the reputation of a wise man by it, as if he could readily and throughly understand all that another can say before he has uttered it. unto him.

The spirit i. e. The soul, to wit, which is unwounded, as appears by the opposite branch of the verse, which is vigorous and chearful, supported by the sense of Gods Love, and the Conscience of its own Integrity, and the prospect of its present Peace, and future Happiness. of a man will sustain his infirmity Will easily support him under any bodily or outward troubles, as Gods people have oft found by experience., but a wounded Dejected with the sense of its own guilt and misery. spirit who can bear It is most grievous and intollerable without divine assistance.?

The heart of the prudent getteth knowledg By employing his thoughts and studies upon it., and the ear of the wise getteth knowledge By a greedy and diligent attention to those from whom he may learn it..

A mans gift maketh room for him Procures him free access to great men. Heb. enlargeth him, as this very Phrase is rendred, Psal. 4. 1. and elsewhere, freeth him from straits and oppressions., and bringeth him before great men Gets him favour and free conversation with them..

He that is first in his own cause He that first pleadeth his cause. seemeth just Both to himself and to the Judg or Court, by his fair pretences., but his neighbour cometh To contend with him in judgment, and to plead his cause. and searcheth him Examineth the truth and weight of his Allegations, and disproveth them, and detecteth his weakness. Or, discovers him: for seeking or searching are oft put for finding, as Prov. 17. 9, 19. and elsewhere..

The lot causeth contentions to cease By determining the matters in difference., and parteth Maketh a partition, giveth to every one what is right or meet, by the disposition of divine Providence. between the mighty So it does also between mean persons, but he mentions the mighty because they are most prone to contention, and most fierce and intractable in it, and most capable of doing great mischief to themselves and others by it, and therefore they most need this remedy..

A brother offended To wit, by his Brothers unkindness or injury. is harder to be won Or, is stronger, which is sufficiently understood by the mention of a strong City, to which he is compared; such Ellipses being frequent in the Hebrew, as has been noted before. than a strong city Which is hardly to be conquered., and their contentions are like the bars of a castle Which are very strong, and not to be broken, and make the castle strong, and hardly to be won. The truth of this assertion is confirmed by the testimony of Aristotle and other learned Authors, who affirm the same thing; and the reason of it is evident, because the nearness of the Relation greatly heightens the provocation, and Love abused frequently turns to extream hatred..

A mans belly shall be satisfied with the fruit of his mouth Wise and edifying discourses tend to the comfort and satisfaction of the Speaker, as well as to the good of the Hearers., and with the encrease of his lips shall he be filled.

Death and life are in the power of the tongue Are brought upon men by the good or bad use of their tongues., and they that love it Either 1. The Tongue, that love and use much talking, which is oft censured as a sin, and a cause of mischief. See Prov. 10. 19. Iam. 1. 19. Or 2. The use of their tongue in either of those ways, which are plainly supposed in the former clause of the verse: they who do not only speak well, which a wicked man may somtimes do, or speak ill, which a good man may possibly do, but do love, and therefore accustom themselves to speak well or ill. shall eat the fruit thereof Shall receive either good or evil according to the quality of their Speeches..

Whoso findeth a Wife Either 1. Simply a Wife; for a Wife, though she be not the best of kind, is to be esteemed a blessing, being useful both for society of life, Gen. 2. 18. and for the mitigation of a mans cares and troubles, and for the prevention of sins. Or 2. Good Wife, one that deserves the Name, and performs the duty of that Relation, a wise and worthy Wife, as this word may seem to imply, being deduced from the Hebrew word, isch, which somtimes notes a man of Eminency. And this limitation and explication of the word may be gathered both from the following commendations, which would hardly be given to a bad Wife, and from the usage of Scripture in which this Ellipsis is frequent, as a path or way is put for a good path or way, Psal. 119. 1. Prov. 15. 10. an answer for a good answer, Prov. 15. 23. a King for a good King, Prov. 16. 10. & 29. 4. a name for a good name, Prov. 22. 1. Eccles. 7. 1. &c., findeth a good thing A singular Blessing., and obtaineth favour of the LORD Obtaineth her not by his own Wit, or Art, or Diligence, but by Gods good Providence towards him, which ordereth that and all other events as it pleaseth him..

The poor useth intreaties Humbly begs the favour of rich men, as his necessities and occasions require it., but the rich answereth roughly Speaketh proudly and scornfully either to the poor, or to others that converse with him, being puffed up with a conceit of his Riches, and of his self-sufficiency..

A man that has friends Heb. A man of friends: either 1. Who desires the friendship of others. Or 2. Who professeth friendship to others. must show himself friendly, and there is a friend that sticketh closer To him that desires and needs his help: who is more hearty in the performance of all friendly Offices. than a brother.