Proverbs · Chapter 18

V. 1. Desire-Thro’ desire of wisdom, a man having separated himself from the company, and noise, and business of the world, seeketh and intermeddleth with all wisdom, uses all diligence, that he may search and find out all solid knowledge and true wisdom.

Verse 1. Through desire a man, having separated himself] The original is difficult and obscure. The Vulgate, Septuagint, and Arabic, read as follows: “He who wishes to break with his friend, and seeks occasions or pretenses, shall at all times be worthy of blame.”

My old MS. Bible translates, Occasioun seeketh that wil go awei fro a freend: at al tyme he schal ben wariable.

Coverdale thus: “Who so hath pleasure to sowe discorde, piketh a quarrel in every thinge.”

Bible by Barker, 1615: “Fro the desire thereof he will separate himself to seeke it, and occupie himself in all wisdome.” Which has in the margin the following note: “He that loveth wisdom will separate himself from all impediments, and give himself wholly to seek it.”

The Hebrew: [lgty hyvwt lkb drpn vqby hwatl lethaavah

yebakkesh niphrad, bechol tushiyah yithgalla. The nearest translation to the words is perhaps the following: “He who is separated shall seek the desired thing, (i.e., the object of his desire,) and shall intermeddle (mingle himself) with all realities or all essential knowledge.” He finds that he can make little progress in the investigation of Divine and natural things, if he have much to do with secular or trifling matters: he therefore separates himself as well from unprofitable pursuits as from frivolous company, and then enters into the spirit of his pursuit; is not satisfied with superficial observances, but examines the substance and essence, as far as possible, of those things which have been the objects of his desire. This appears to me the best meaning: the reader may judge for himself.

Verses 1, 2. Through desire, a man having separated himself, &c. — According to this translation, the sense of this controverted proverb is, Through desire of wisdom, a man, having separated himself from the company, and noise, and business of the world, seeketh and intermeddleth with all wisdom — Uses all diligence that he may search and find out all solid knowledge and true wisdom. But this verse is otherwise rendered in the margin of our Bible, and in divers other versions, and is thus interpreted; He that separateth himself, either, 1st, From his friend, or, rather, 2d, 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, that is, seeketh to gratify his own inclinations and affections, and chooseth those opinions which most agree with them, and intermeddleth, Hebrew, [lgty, (a word used in a bad sense, Proverbs 17:14, and found nowhere else except in this place,) in every business, or in every thing that is, as the words yhyvwt lkb may be properly rendered; namely, thrusting himself into the actions and affairs of other men. The latter interpretation is preferred by Bishop Patrick, whose paraphrase is, “He that affects singularity, inquires into all manner of things, according as his vain-glorious humour leads him; which makes him also bend himself, with all the wit he hath, to overthrow the solid reasonings of wiser men.” In consistency with this view of the verse, the bishop thus interprets the next: “For a fool will never take pleasure in true understanding, but the design of his studies is to make a vain ostentation of wisdom unto others; this is his chiefest pleasure, to hear himself discourse: that is, discover the folly that is in his heart.”

Verse 1. Through desire a man having separated himself, seeketh and intermeddleth with all wisdom. [lgty yithgalâ; this word occurs but thrice, and only in the book of Proverbs; viz. here, and in Proverbs 17:14. 20:3. Solomon might have introduced it from some other nation. Rabbi Ezra says, it designates a man who travels for the acquisition of wisdom, and devotes himself to literature. Rabbi Levi gives the word a speculative turn, of one devoted to metaphysical studies, such as attract attention in the literary world. The text is variously rendered, but there is no end of verbal criticism, and conjectural emendation. The late Dr. Adam Clarke, my contemporary, and brother minister for almost half a century, made this text the motto of his conduct. As an acorn rises to a majestic oak, so the Doctor, from a small beginning, placed himself in the first class of distinguished men, as a biblical scholar, an antiquary, and a popular preacher. Above all, he was a good man. The like characters, in the different departments of science, have raised Europe to its present glory; the culture of the mind by literature has given perfection to the arts, and wealth to the nations.

1. Through desire a man, etc. — Wonderful are the diverse translations of this proverb, and of the senses attributed to it. The explanation of this fact is, that it contains several obscure words, of which the sense, at least in their present collocation, is uncertain. Having separated himself — drpn, (niphradh,) separated, or are separated, which is the subject of the sentence, though certain enough in its etymology is here uncertain in its use. It may be used to denote separation in either a good or a bad sense. Intermeddleth — In respect to [lgty, (yithgalla’h,) rendered, “intermeddleth,” the sense is obscure, and admits of various meanings. Thus in a bad sense Stuart gives, as the sentiment: “Selfishness is apt to become exclusive and supreme, and to break all bonds to gratify itself.” Conant reads: “He that separates himself seeks his own pleasure; against all good counsel he is embittered.” Some prefer the good sense. Thus Dr. A. Clarke: “He who is separated shall seek the desired thing, (the object of his desire,) and shall intermeddle (mingle himself) with all realities, or all essential knowledge.”

V. 2. Understanding-In getting sound and saving, knowledge. The discovery-In uttering that folly and wickedness which is in his heart.

Verse 2. But that his heart may discover itself.] It is a fact that most vain and foolish people are never satisfied in company, but in showing their own nonsense and emptiness. But this verse may be understood as confirming the view already given of the preceding, and may be translated thus: “But a fool doth not delight in understanding, though it should even manifest itself:” so I understand twlgthb אם yk ki im behithgalloth. The separated person seeks understanding in every hidden thing, and feels his toil well repaid when he finds it, even after the most painful and expensive search: the other regards it not, though its secret springs should be laid open to him without toil or expense.

Verses 1, 2. Through desire, a man having separated himself, &c. — According to this translation, the sense of this controverted proverb is, Through desire of wisdom, a man, having separated himself from the company, and noise, and business of the world, seeketh and intermeddleth with all wisdom — Uses all diligence that he may search and find out all solid knowledge and true wisdom. But this verse is otherwise rendered in the margin of our Bible, and in divers other versions, and is thus interpreted; He that separateth himself, either, 1st, From his friend, or, rather, 2d, 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, that is, seeketh to gratify his own inclinations and affections, and chooseth those opinions which most agree with them, and intermeddleth, Hebrew, [lgty, (a word used in a bad sense, Proverbs 17:14, and found nowhere else except in this place,) in every business, or in every thing that is, as the words yhyvwt lkb may be properly rendered; namely, thrusting himself into the actions and affairs of other men. The latter interpretation is preferred by Bishop Patrick, whose paraphrase is, “He that affects singularity, inquires into all manner of things, according as his vain-glorious humour leads him; which makes him also bend himself, with all the wit he hath, to overthrow the solid reasonings of wiser men.” In consistency with this view of the verse, the bishop thus interprets the next: “For a fool will never take pleasure in true understanding, but the design of his studies is to make a vain ostentation of wisdom unto others; this is his chiefest pleasure, to hear himself discourse: that is, discover the folly that is in his heart.”

2. May discover itself — twlgthb, (behithgalloth,) he will take pleasure in uncovering his heart; his chief pleasure is to hear himself talk, in doing which he discloses his folly. Of course it is not his “desire” to make his folly apparent, but such is the result of his conduct. In Proverbs 20:19, the same word is rendered revealeth. Compare Proverbs 12:23; 13:16; 15:2.

V. 3. Cometh-Into any place or company. Contempt-He despiseth all instruction and reproof. Reproach-And he shews his contempt by ignominious and reproachful expressions.

Verse 3. When the wicked cometh, &c.] would it not be better to read this verse thus? “When the wicked cometh contempt cometh; and with ignominy cometh reproach.” A wicked man is despised even by the wicked. He who falls under ignominy falls under reproach.

Verse 3. When the wicked cometh — Into any place or company; then cometh also contempt — Either, 1st, He is justly contemned by those who converse with him: or rather, 2d, He despiseth and scorneth all instruction and reproof, neither fearing God nor reverencing man; and with ignominy reproach — And he not only contemns others in his heart, but shows his contempt of them by ignominious and reproachful expressions and actions. Bishop Patrick takes this verse in a somewhat different sense, namely, “Into whatsoever company or society (suppose into the schools of wisdom) a profane person comes, he brings along with him contempt of God and religion, and good men; and (as one wickedness grows out of another) that contempt improves into affronts, and reproachful language of them.”

3. Ignominy — Usually rendered, shame or dishonour. The idea probably is, that contempt follows wickedness, and reproach comes along with an ignominious or shameful act. (Comp. Proverbs 11:2.) “Reproach along with shame.” — Conant.

V. 4. A man’s-A wise man’s. As a brook-That wisdom which is in his heart is continually pouring forth wise and good counsels.

Verse 4. The words of a man’s mouth] That is, the wise sayings of a wise man are like deep waters; howsoever much you pump or draw off, you do not appear to lessen them.

The well-spring of wisdom] Where there is a sound understanding, and a deep, well-informed mind, its wisdom and its counsels are an incessant stream, hmkj rwqm mekor chochmah, “the vein of wisdom,” ever throwing out its healthy streams: but חיים rwqm mekor chaiyim, “the vein of LIVES,” is the reading of eight of Kennicott’s and Deuteronomy Rossi’s MSS., and is countenanced by the Septuagint, phgh zwhv, “the fountain of life.” And so the Arabic, [Arabic]. This is the more likely to be the true reading, because the figure of the heart propelling the blood through the great aorta, to send it to all parts of the animal system, is a favourite with Solomon, as it was with his father, David. See Clarke’s note on “Psalm 36:9”; “Proverbs 10:11”, &c.

Verse 4. The words of a man’s mouth — Of a wise man’s; 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.

4. A flowing brook — A gushing stream. The clause may be rendered: “The words of a man’s mouth are a gushing stream, a fountain of wisdom.” Though it is not expressed, the proverb implies (see second clause) that the words are those of a wise man, from whose mind, as from an inexhaustible fountain, flow continually excellent lessons of instruction. Comp. Proverbs 10:11; 20:5; Ecclesiastes 7:24.

Verse 5. To accept the person of the wicked] We must not, in judicial cases, pay any attention to a man’s riches, influence, friends, offices, &c., but judge the case according to its own merits. But when the wicked rich man opposes and oppresses the poor righteous, then all those things should be utterly forgotten.

5. It is not good — That is, it is bad, wrong. (See on Proverbs 17:26.) To accept the person — Or face; to show partiality to the wicked on account of his wealth, respectability, or other like reason. (Comp. Proverbs 19:15; Deuteronomy 10:17.) To overthrow… in judgment — In a judicial proceeding. Compare 17:15; Isaiah 10:2; Proverbs 17:23; 24:23; Psalm 82:2; Deuteronomy 1:17; 16:19, last cause.

6. Enter into contention — Engage in a quarrel; perhaps the quarrel of others may be intended. His mouth calleth for strokes — He provokes a blow on the mouth, and gets it for his intermeddling. Or it may merely mean, that he deserves it. Comp. Proverbs 19:29.

7. Snare of his soul — Or life. His language endangers his life; and, in a higher sense, his soul also. Comp. Proverbs 10:14; 13:3. For the figure snare, comp. Proverbs 2:13; 13:14; 14:27.

V. 8. They go-They wound mortally.

Verse 8. The words of a tale-bearer] נרגן דברי dibrey nirgan, “the words of the whisperer,” the busy-body, the busy, meddling croaker. Verba bilinguis, “the words of the double-tongued.”—Vulgate. The wordes of the twisel tunge.—Old MS. Bible. “The words of a slanderer.”— Coverdale.

The words of a deceiver, the fair-spoken, deeply-malicious man, though they appear soft and gracious, are wounds deeply injurious. The original word is כמתלהמים kemithlahamim; they are as soft or simple, or undesigning. But Schultens gives another meaning. He observes that [Arabic] lahamah in Arabic signifies to “swallow down quickly or greedily.” Such words are like dainties, eagerly swallowed, because inviting to the taste; like gingerbread, apparently gilded over, though with Dutch leaf, which is a preparation of copper; or sweetmeats powdered over with red candied seeds, which are thus formed by red lead; both deeply ruinous to the tender bowels of the poor little innocents, but, because of their sweetness and inviting colour, greedily swallowed down. This makes a good reading, and agrees with the latter clause of the verse, “they go down into the innermost parts of the belly.”

Verses 8, 9. The words of a tale-bearer — Who privily slanders his neighbour; are as wounds — Deeply wound the reputation, and afterward the heart, of the slandered person. They go down, &c. — They wound mortally, piercing to the heart, which is often meant by the belly. He also that is slothful is brother, &c. — They are alike: though they take different paths, yet both come to one end, even to extreme want and poverty.

Ver. 8. The words of a talebearer. See the note on Proverbs 11:13.

8. Words of a talebearer — Of a whisperer, slanderer, Proverbs 16:28. Are as wounds — µymhltmk, (kimithlahamim,) dainties, sweetmeats. So Gesenius, Conant, etc. Some read, are “sportive ones.” There are various other readings. The word occurs only here and in Proverbs 26:22. The sense dainties is probably to be taken. The going down into the innermost parts is to be applied to the person who listens. He swallows the tales greedily, like sweetmeats. The expression may refer to that relish with which many listen to tales of scandal. Comp. Proverbs 20:27, 38.

V. 9. Is brother-Though they take several paths, yet both come to one end.

Verse 9. He also that is slothful] A slothful man neglects his work, and the materials go to ruin: the waster, he destroys the materials. They are both destroyers.

Verses 8, 9. The words of a tale-bearer — Who privily slanders his neighbour; are as wounds — Deeply wound the reputation, and afterward the heart, of the slandered person. They go down, &c. — They wound mortally, piercing to the heart, which is often meant by the belly. He also that is slothful is brother, &c. — They are alike: though they take different paths, yet both come to one end, even to extreme want and poverty.

9. He… is brother — Both courses lead to the same end, poverty; the one does not make what he ought, and the other destroys what is made. Great waster — Literally, master of destruction; destroyer. Comp. Proverbs 28:24.

V. 10. The name-The Lord, as he hath revealed himself in his works, and in his word by his promises.

Verse 10. The name of the Lord is a strong tower] The name of the Lord may be taken for the Lord himself; he is a strong tower, a refuge, and place of complete safety, to all that trust in him. What a strong fortress is to the besieged, the like is God to his persecuted, tempted, afflicted followers.

Verses 10, 11. The name of the Lord — That is, the Lord, as he hath revealed himself in his works, and especially in his word, by his promises, and the declarations of his infinite perfections, and of his good-will to his people; is a strong tower — Is sufficient for our protection in the greatest dangers. The righteous — By faith and prayer, devotion toward God, and dependance on him; run into it — As their city of refuge. Having made sure of 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 it, dwell in God and God in them, and so they are safe, as if they were in an impregnable fortress. They think themselves so, and they shall find themselves so. Observe, reader, 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 us, to be a continual feast, and a continuing treasure to us; the strength of this tower is enough to protect us; the name of the Lord, or that whereby he has made himself known as God, and as our God; his titles and attributes; his covenant, and all the promises of it, make up a tower, and a strong tower, impenetrable, impregnable, for us, if we be his people. This is necessary; for it is only the righteous that run into this tower, as is here stated, or that have access to it, according to Isaiah 26:2, which is signified to beat down the vain confidences of those who, though they live in a gross neglect and contempt of God, yet presume to expect salvation from him.

Ver. 10. The name of the Lord is a strong tower. Hebrews µv Shem. The name, throughout the old testament, is generally understood of Christ, the true SHEM. The name of the promised Redeemer was excellent in all the earth. Psalm 8:1. It is like ointment poured forth in the richest perfumes. Song of Sol. 1:3. The Lord hath pity on his people, for his name’s sake; rather, for Christ’s sake. Jeremiah 14:7. Save us, oh Lord, for thy name’s sake. Psalm 54:1. In his holy temple, he was a strong tower when Sennacherib invaded the land. Christ also was a refuge to the christian church when the Roman armies came against Jerusalem; they believed his word, and fled to Pella beyond the Jordan. See on Isaiah 32:2.

10. The name of the Lord — Meaning himself, as he is revealed to man in his faithfulness, love, compassion, power, etc. “The name of the God of Jacob defend thee.” Psalm 20:1. Is a strong tower — He is a sure defence and hiding-place. Is safe — Literally, is set on high, that is, out of the reach of enemies. Towers were built on high places that they might be unapproachable by enemies. Compare Proverbs 29:25; Psalm 18:2, 33; 27:1; 144:2.

Verse 11. The rich man’s wealth] See Proverbs 10:15.

Verses 10, 11. The name of the Lord — That is, the Lord, as he hath revealed himself in his works, and especially in his word, by his promises, and the declarations of his infinite perfections, and of his good-will to his people; is a strong tower — Is sufficient for our protection in the greatest dangers. The righteous — By faith and prayer, devotion toward God, and dependance on him; run into it — As their city of refuge. Having made sure of 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 it, dwell in God and God in them, and so they are safe, as if they were in an impregnable fortress. They think themselves so, and they shall find themselves so. Observe, reader, 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 us, to be a continual feast, and a continuing treasure to us; the strength of this tower is enough to protect us; the name of the Lord, or that whereby he has made himself known as God, and as our God; his titles and attributes; his covenant, and all the promises of it, make up a tower, and a strong tower, impenetrable, impregnable, for us, if we be his people. This is necessary; for it is only the righteous that run into this tower, as is here stated, or that have access to it, according to Isaiah 26:2, which is signified to beat down the vain confidences of those who, though they live in a gross neglect and contempt of God, yet presume to expect salvation from him.

11. Man’s wealth… strong city — This and the preceding proverb may have been placed in juxtaposition to exhibit the different objects of trust which men have. One makes Jehovah his fortress; another trusts in uncertain riches. Which is the safer? Compare Proverbs 10:15.

Verse 12. Before destruction] See on Proverbs 11:2; 16:18.

12. Compare Proverbs 15:33; 16:18. They are the same in substance.

Verse 13. He that answereth a matter] This is a common case; before a man can tell out his story, another will begin his. Before a man has made his response, the other wishes to confute piecemeal, though he has had his own speech already. This is foolishness to them. They are ill-bred. There are many also that give judgment before they hear the whole of the cause, and express an opinion before they hear the state of the case. How absurd, stupid, and foolish!

Verse 13. He that answereth a matter before he beareth it — Before he hath fully heard and considered what another is speaking about it; it is folly and shame unto him — It is a shameful folly, though he seek the reputation of a wise man by it; as if he could readily and thoroughly understand all that another can say before he has uttered it.

13. Answereth… before he heareth — This proverb condemns the bad manners of those who catch words out of a person’s mouth; the bad policy of those who express an opinion before they hear the state of the case; and the bad morals of those who give judgment before they hear the whole of a cause.

V. 14. Sustain-Will easily support him under any outward troubles. Wounded-Dejected with the sense of its own guilt and misery.

Verse 14. The spirit of a man will sustain] A man sustains the ills of his body, and the trials of life, by the strength and energy of his mind. But if the mind be wounded, if this be cast down, if slow-consuming care and grief have shot the dagger into the soul, what can then sustain the man? Nothing but the unseen God. Therefore, let the afflicted pray. A man’s own spirit has, in general, sufficient fortitude to bear up under the unavoidable trials of life; but when the conscience is wounded by sin, and the soul is dying by iniquity, who can lift him up? God alone; for salvation is of the Lord.

Verse 14. The spirit of a man — That is, his soul, namely, not wounded, as appears by the opposite branch of the verse, and which is vigorous and cheerful, supported by a sense of God’s love, the consciousness of its own integrity, and of its present peace with him, and by a bright prospect of future happiness; will sustain his infirmity — Will easily support him under any bodily or outward troubles, as God’s people have often found by experience; but a wounded spirit — Depressed and dejected with a sense of its own guilt, depravity, and misery; who can bear? — It is most grievous and intolerable, if divine support and comfort be withheld.

Ver. 14. A wounded spirit who can bear. Pain, when the mind has peace, is supportable; but when Ahithophel turns traitor, both the body and mind are wounded. Psalm 55:12. As no man can convert his own soul, so no man can bear the trials of life and profit by them, without the aids of grace, and a firm belief in providence and the rewards and punishments of the life to come. The wounds which pierce the soul are far more poignant than those which afflict the body.

14. Sustain his infirmity — Literally, sustains his disease. A wounded spirit — Or, smitten or broken spirit, “spirit of upbraiding.” — Miller. Who can bear — That is, no one can. A manly spirit may bear up courageously under severe bodily sickness and pain; but if the mind itself is smitten and discouraged, the body sinks under the weight. It may refer to an upbraiding conscience; who can stand that? The Septuagint has this singular version: “A wise servant calms a man’s anger; but a faint-hearted man who can endure?”

15. Getteth knowledge — Comp. Proverbs 14:33, to 15:14. “Wisdom gathers wisdom… A wood gathers wood, like all vegetable growths. A sinner stands like a blasted oak; but a saint not only lives by growing, but grows by living.” — Miller.

Verse 16. A man’s gift maketh room for him] It is, and ever has been, a base and degrading practice in Asiatic countries, to bring a gift or present to the great man into whose presence you come. Without this there is no audience, no favour, no justice. This arose from the circumstance that men must not approach the altar of God without an offering. Potentates, wishing to be considered as petty gods, demanded a similar homage:— Munera, crede mihi, capiunt hominesque deosque;

Placatur donis Jupiter ipse suis.

OVID

“Believe me, gifts prevail much with both gods and men: even Jupiter himself is pleased with his own offerings.”

Verse 16. A man’s gift maketh room for him — Procures him free access to great men. Hebrew, wl byjry, enlargeth him, as this very phrase is rendered Psalm 4:1, and elsewhere; freeth him from straits and oppressions; and bringeth him before great men — Procures him favour and free conversation with them.

16. Maketh room for him — Obtains for him greater liberty and privileges. In the East it has ever been the custom to bring presents to nobles and princes. They expect it, and it is ordinarily the only way to get an audience with them. See Land and Book, vol. ii, pp. 28, 369.

Verse 17. He that is first in his own cause] Any man may, in the first instance, make out a fair tale, because he has the choice of circumstances and arguments. But when the neighbour cometh and searcheth him, he examines all, dissects all, swears and cross-questions every witness, and brings out truth and fact.

Verse 17. He that is first in his own cause — He that first pleadeth his cause; seemeth just — Both to himself, and to the judge, 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, disproveth them, and detecteth the weakness of his cause.

Ver. 17. He that is first in his own cause seemeth just. Solomon and all judges have proof of this. This is the naughtiness in man, to tell his tale in a partial way. But religion should make us simple as little children, to tell the truth, and the whole truth. Then, when our enemy comes, we shall not be ashamed; for he will add lustre to our innocence, and confirm the purity of our hearts.

17. First in his own cause — Or suit; he who gets the first hearing. Seemeth just — Hebrew, is just — makes himself to appear just or righteous. His neighbour cometh… searcheth — In presenting his testimony and in arguing his cause, he revealeth what the other had concealed in his statement, and so the appearance is changed. “Audi alteram partem [Hear the other side] is an equitable rule in every matter; and the text is particularly important to judges and jurors as a caution against making up their minds in a case till they have heard the evidence and pleadings on both sides. In common life great injustice is often done by the credit that is given to one-sided statements and prejudiced representations.” — Muenscher.

V. 18. Parteth-Gives to every one what is right or meet.

Verse 18. The lot causeth contentions to cease] See Clarke’s note on “Proverbs 16:33”.

Verse 18. The lot causeth contentions to cease — By determining the matters in difference; and parteth between the mighty — Maketh a partition, and giveth to each of the contending parties what is right or meet, by the order and disposition of divine providence. It parteth also between mean persons, but he mentions the mighty, because they are most prone to contention, and most fierce and obstinate in it, and most capable of doing great mischief to themselves and others by it, and therefore they most need this remedy.

18. The lot… cease — Some read this in connexion with the preceding verse, and think that it justifies — and perhaps it does — the use of the lot in some legal cases, as well as in others. The use of the lot is not prohibited in the Scriptures when employed on proper occasions and with proper motives. Its use is even enjoined in some cases, and holy men have practised it. But it should not be used superstitiously, nor in order to “tempt God,” as the Scriptures say; nor when there are natural means of knowing what needs to be known, as by the use of our reason and the teachings of science and religion. God cannot be expected to dispose the lot to meet the demands of folly, wickedness, or superstition. Parteth between the mighty — Settles a dispute between strong men, which might otherwise lead to blows or war. Instead of the lot in the first clause, the Septuagint has, singularly enough, “the silent man!”

Verse 19. A brother offended is harder to be won than a strong city] Almost all the versions agree in the following reading: “A brother assisted by a brother, is like a fortified city; and their decisions are like the bars of a city.” Coverdale is both plain and terse: “The unitie of brethren is stronger then a castell, and they that holde together are like the barre of a palace.” The fable of the dying father, his sons, and the bundle of faggots, illustrates this proverb. Unity among brethren makes them invincible; small things grow great by concord. If we take the words according to the common version, we see them express what, alas! we know to be too generally true: that when brothers fall out, it is with extreme difficulty that they can be reconciled. And fraternal enmities are generally strong and inveterate.

Verse 19. A brother offended — Namely, by his brother’s unkindness or injury; is harder to be won — Or, is stronger and more impregnable; 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, as being made of iron or brass: see 1 Kings 4:13; Isaiah 45:2. The truth of this assertion is confirmed by the testimony of several learned men 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 extreme hatred. “There are no contentions,” says Bishop Patrick, in his paraphrase on this verse, “so sharp and obstinate as those among brethren; who grow so refractory when they have transgressed against each other, that it is easier to take a strong city, or to break the bars of a castle, than it is to compose their differences, and remove all the obstructions that lie in the way of their hearty reconciliation.” The LXX., but on what authority does not appear, render this, Adelfov upo adelfou bohqoumenov, &c., A brother assisted by a brother is powerful, as a strong and high city, and as a well-founded kingdom. And Bochart, following the Vulgate, renders the verse, “As a fortified city is a brother assisted by a brother, and they who mutually love one another are like the bars of a castle.” But certainly neither of these readings is consistent with the Hebrew text, which is literally and faithfully translated in our English Bible.

Ver. 19. A brother offended is harder to be won than a strong city. Both the LXX and the Vulgate read, “A brother aided by a brother, is as a strong and high city; and has strength as a fortress.” Cocceius reads as the English, a brother offended, or a brother betrayed by a brother. The quarrels of brothers break stronger barriers than those which subsist between neighbours.

19. A brother offended — Estranged, because of some real or supposed wrong done him. Harder… than a strong city — Some versions and critics give a different reading of this proverb, thus: “A brother assisted by a brother is like a fortified city, and their decisions like the bars of a castle.” Coverdale thus: “The unity of brethren is stronger than a castle, and they that hold together are like the bars of a palace.” These readings are not in accordance with the present Hebrew text, but are supported by the Septuagint, Vulgate, etc.

V. 20. Satisfied-Wise discourses tend to the satisfaction of the speaker, as well as to the good of the hearers.

Verse 20. With the fruit of his mouth] Our own words frequently shape our good or evil fortune in life.

Verse 20. A man’s belly shall be satisfied, &c. — Wise and edifying discourses tend to the comfort and satisfaction of the speaker, as well as to the good of the hearers.

20. A man’s belly… fruit of his mouth — A man’s words frequently determine his future for good or evil. Satisfied — Satiated, or filled with the fruits of his own discourse. “There is here a paradox in the form of statement. A man’s belly is to be filled, not, as is usual, by what he puts into his month, but by what comes out of it.” — Speaker’s Commentary. Compare Proverbs 12:24; 13:2; 14:14; Matthew 12:37.

V. 21. Death and life-Are brought upon men by, the good or bad use of their tongues. Lovest-That love much talking.

Verse 21. Death and life are in the power of the tongue] This may apply to all men. Many have lost their lives by their tongue, and some have saved their lives by it: but it applies most forcibly to public pleaders; on many of their tongues hangs life or death.

Verse 21. Life and death 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 — Namely, the tongue; that love much talking; shall eat the fruit thereof — Shall receive either good or evil according to the quality of their speeches.

Ver. 21. Death and life are in the power of the tongue. A good conversation is as ointment poured forth; while, on the contrary, sins in the heart lie concealed, but the tongue discloses them, and sets the world on fire; yea, the fire of hell. The life of the body and the life of the soul lie therefore in the power of the tongue; and a man shall eat the fruit of it, whether it be bitter or sweet.

21. Power of the tongue — Hebrew, hand of the tongue. Many men lose their lives by incautious words; others, by using prudent words, save their lives. False accusations and false testimony sometimes destroy men. Truthful testimony and wise pleading save others. The latter clause is understood to mean, they that talk too much shall suffer for it; or, he that employs it much will experience the effect of its use or abuse.

V. 22. A wise-A good wife; one that deserves the name, and performs the duty of that relation. Favour-Obtains her not by his own diligence, but by God’s good providence.

Verse 22. Whoso findeth a wife findeth a good thing] Marriage, with all its troubles and embarrassments, is a blessing from God; and there are few cases where a wife of any sort is not better than none, because celibacy is an evil; for God himself hath said, “It is not good for man to be alone.” None of the versions, except the Chaldee, are pleased with the naked simplicity of the Hebrew text, hence they all add good: “He that findeth a GOOD wife findeth a good thing;” and most people, who have not deeply considered the subject, think the assertion, without this qualification, is absurd. Some copies of the Targum, and apparently one of Kennicott’s MSS., have the addition hbwc tobah, good; but this would be an authority too slender to justify changing the Hebrew text; yet Houbigant, Kennicott, and other able critics argue for it. The Septuagint is not satisfied without an addition: “But he who puts away a good wife, puts away a good thing: and he that retains an adulteress, is a fool and wicked.” In this addition the Vulgate, Syriac, and Arabic, agree with the Septuagint. The Hebrew text as it stands, teaches a general doctrine by a simple but general proposition: “He that findeth a wife findeth a good thing.” So St. Paul: “Marriage is honourable in all.” Had the world been left, in this respect, to the unbridled propensities of man, in what a horrible state would society have been—if indeed society could have existed, or civilization have taken place-if marriage had not obtained among men! As to good wives and bad wives, they are relatively so, in general; and most of them that have been bad afterwards, have been good at first; and we well know the best things may deteriorate, and the world generally allows that where there are matrimonial contentions, there are faults on both sides.

Verse 22. Whoso findeth a wife — A good wife; one that deserves the name, and performs the duty of that relation. Thus Houbigant interprets it after many of the versions: see Proverbs 19:14. Findeth a good thing — A singular blessing; and obtaineth favour of the Lord — Obtaineth her, not by his own wisdom, or art, or endeavours, merely or chiefly, but by God’s good providence toward him, which orders that and all other events as it pleases him. The LXX. and Vulgate read at the end of this verse, “He that putteth away a good wife, putteth away a good thing; but he who retains an adulteress is foolish and wicked.”

Ver. 22. Whoso findeth a wife findeth a good thing. So it was with Adam. Genesis 2:18. In a woman of wisdom and virtue, a man’s heart is at rest. She builds her house with affluence, and is a crown of glory to her husband. See Proverbs 31:10.

22. Whose findeth a wife — The versions and interpreters generally supply the word good before wife. But others assert that this makes it a mere truism. Dr. A. Clarke thinks that almost any kind of a wife, if properly treated, is better than none. The text states a general and true doctrine in a simple proposition. Still, it must be admitted that a good wife may be considered a special blessing from Jehovah. Conant renders: “He found a wife — he found good, and obtained favour from Jehovah.” The Septuagint adds another proverb: “He that puts away a good wife puts away a good thing; and he that keeps an adulteress is foolish and ungodly.”

Verse 23. The poor useth entreaties — Humbly begs the favour of rich and powerful men, as his necessities and occasions require; but the rich answereth roughly — Speaks proudly and scornfully, either to the poor, or to others that converse with him, being puffed up with a conceit of his riches and self-sufficiency.

23. The poor useth entreaties — The verse may be regarded as stating a fact without any justification of the latter part of the statement. Compare Proverbs 14:21; 17:5.

V. 24. A man-Heb. A man of friends; who desires the friendship of others.

Verse 24. A man that hath friends must show himself friendly] Love begets love; and love requires love as its recompense. If a man do not maintain a friendly carriage, he cannot expect to retain his friends. Friendship is a good plant; but it requires cultivation to make it grow. There is a kind of factitious friendship in the world, that, to show one’s self friendly in it, is very expensive, and in every way utterly unprofitable: it is maintained by expensive parties, feasts, &c., where the table groans with dainties, and where the conversation is either jejune and insipid, or calumnious; backbiting, talebearing, and scandal, being the general topics of the different squads in company.

There is a friend that sticketh closer than a brother.] In many cases the genuine friend has shown more attachment, and rendered greater benefits, than the natural brother. Some apply this to God; others to Christ; but the text has no such meaning.

But critics and commentators are not agreed on the translation of this verse. The original is condensed and obscure. [[wrthl רעים vwa ish reim lehithroea, or lehithroeang, as some would read, who translate: A man of friends may ring again; i.e., he may boast and mightily exult: but there is a friend, bha oheb, a lover, that sticketh closer, qbd dabek, is glued or cemented, jam meach, beyond, or more than, a brother. The former will continue during prosperity, but the latter continues closely united to his friend, even in the most disastrous circumstances. Hence that maxim of Cicero, so often repeated, and so well known:— Amicus certus in re incerta cernitur.

“In doubtful times the genuine friend is known.”

A late commentator has translated the verse thus:—

The man that hath many friends is ready to be ruined:

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

“A frende that delyteth in love, doth a man more frendship, and sticketh faster unto him, than a brother.”—Coverdale.

“A man that hath friends ought to show himself friendly, for a friend is nearer than a brother.”—BARKER’S Bible, 1615. “A man amyable to felowschip, more a freend schal ben thanne a brother.”—Old MS. Bible. The two last verses in this chapter, and the two first of the next, are wanting in the Septuagint and Arabic.

These are the principal varieties; out of them the reader may choose. I have already given my opinion.

PROVERBS

Verse 24. A man that hath friends — Hebrew, a man of friends; either, 1st, Who desires the friendship of others; or, 2d, Who professes friendship to others; must show himself friendly — Must perform all kind offices to his friend, which is the very end of friendship, and the way to preserve it; 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 duties of friendship; than a brother — Than the nearest relation.

Ver. 24. There is a friend that sticketh closer than a brother. The friendship of brothers is limited: it often fails from family pride, as well as paternal partiality. But the Messiah, placing his delight with the sons of men, is a rich and an almighty friend. He helped Joseph out of prison, David out of trouble, and Daniel out of the lions’ den. He gave his life for ours, and shares his throne with his brethren. Let us cleave to him, for his soul cleaves to us.

24. A man that hath friends… friendly — This is a good proverb as it stands, taken in a duly qualified sense, but it is very doubtful whether our Authorized Version gives the sense of the first clause. There are many varying translations of it. That of the Speaker’s Commentary is as good as any: “A man of many companions is so to his own destruction;” or, as Holden renders, “Is ready to be ruined.” Gesenius gives the sense as being “to destroy or ruin one’s self.” This may be understood of the man’s finances or his morals. There is a kind of friendship that is very expensive to a man, and very injurious. It requires a great deal of his time and attention, and is exhibited and maintained by expensive feasts, parties, and visits. A man’s friends sometimes make exorbitant claims upon him in a business way, and, not unfrequently, to accommodate them he ruins himself. The latter clause of the proverb, as we have it, can scarcely be improved. It has probably no direct reference to the higher and best Friend, to whom it is sometimes applied; but it is not misplaced when used in an accommodated way of HIM who indeed sticketh closer than a brother. Miller, on the contrary, according to his theory, says, “Though there is [in the clause] a secular use referring to human friendships, yet they are but the shadow of the divine. All disappoint save that One closer love that cleaves to us when a brother fails us.” Verses 23 and 24: are not found in the Septuagint.