Exegetical and Hermeneutical Commentary of Proverbs 18:1
Through desire a man, having separated himself, seeketh [and] intermeddleth with all wisdom.
1. Through desire ] According to the rendering of A.V. this would mean: A man who is possessed by an intense desire of wisdom separates himself from all other avocations and pursuits and from the society of his fellow men, isolates himself, as we say, that he may “intermeddle with” it, give himself wholly to (but see Pro 17:14 note) the pursuit of it. We must, however, render with R.V.:
He that separateth himself seeketh his own desire:
He rageth against (or, quarrelleth with, marg.) all sound wisdom.
The proverb then is a condemnation of the selfish isolation of the self-seeker or the misanthrope. Mr Horton, who has an interesting chapter on this verse, writes:
“Shakespeare might have had this proverb before him in that grim delineation of Richard the Third, who boasts that he has neither pity, love, nor fear. He was, he had been told, born with teeth in his mouth,
‘And so I was,’ he exclaims, ‘which plainly signified
That I should snarl, and bite, and play the dog.’
And then he explains this terrible character in these significant lines:
‘I have no brother, I am like no brother:
And this word Love, which greybeards call divine,
Be resident in men like one another,
And not in me; I am myself alone.’
III. K. Henry VI. Act v. Sc. 6.”
wisdom ] Or, sound wisdom, R.V., as the same Heb. word is rendered in A.V. in Pro 2:7.
Fuente: The Cambridge Bible for Schools and Colleges
The text and the marginal readings indicate the two chief constructions of this somewhat difficult verse. Other renderings are
(1) He who separateth himself from others seeks his own desire, and rushes forward against all wise counsel: a warning against self-will and the self-assertion which exults in differing from the received customs and opinions of mankind.
(2) he who separates himself (from the foolish, unlearned multitude) seeks his own desire (that which is worthy to be desired), and mingleth himself with all wisdom. So the Jewish commentators generally.
Between (1) blaming and (2) commending the life of isolation, the decision must be that (1) is most in harmony with the temper of the Book of Proverbs; but it is not strange that Pharisaism, in its very name, separating and self-exalting, should have adopted (2).
Fuente: Albert Barnes’ Notes on the Bible
Pro 18:1
Through desire a man, having separated himself, seeketh and inter-meddleth with all wisdom.
The case of diversions stated
Dull and insipid is every performance where inclination bears no part. Any one mans sense, however excellent, unless it mixes in society with that of others, always degenerates into singularity and caprice.
I. How far are social diversions allowable?
1. When there is no reason against any social pleasure there is always a reason for it, viz., that it is a pleasure. To suppose that the Deity would abridge us of any pleasure merely as such when it does not interfere with higher and nobler delights is a notion highly derogatory to His goodness.
2. Diversions are necessary to relieve the cares, sweeten the toils, and smooth the ruggedness of life. He who applies himself to his studies, or any other employment, with proper intervals of refreshment to recruit his spirits, will upon the whole do more good than he who gives unrelieved application. And diversions are necessary under afflictions. The first step towards a recovery of happiness is to steal ourselves gradually from a sense of our misery.
3. Diversions are necessary to endear us to one another. To comply with mens tastes as far as we innocently can in the little incidents of life, to bear a part in their favourite diversions–this knits mens hearts to one another and lays the foundations of friendship.
4. Diversions are requisite to enlarge the usefulness and influence of a good character. It would be worth while for the good to endear, by little compliances, their persons to the affections of mankind, that they might recommend their actions to their imitation. If it be asked, When do we exceed the bounds of reason in our diversions? it may be said if, after having made a party in some entertainments, the soul can recall her wandering thoughts and fix them, with the same life and energy as is natural to us in other cases, upon any subject worthy of a rational creature, it is plain that we have not gone too far. And things suitable enough in youth come with an ill grace in advanced years. The greatest hazard is that we should contract a habit of doing nothing to the purpose and should fool away life in an impertinent course of diversions.
II. The necessity of an early and close application to wisdom. It is necessary to habituate our minds, in our younger years, to some employment which may engage our thoughts and fill the capacity of the soul at a riper age. We outgrow the relish of childish amusements, and if we are not provided with a taste for manly satisfactions to succeed in their room we must become miserable at an age more difficult to be pleased. Nothing can be long entertaining, but what is in some measure beneficial, because nothing else will bear a calm and sedate review. There is not a greater inlet to misery and vices of all kinds than the not knowing how to pass our vacant hours. When a man has been laying out that time in the pursuit of some great and important truth which others waste in a circle of gay follies he is conscious of having acted up to the dignity of his nature, and from that consciousness there results that serene complacency which is much preferable to the pleasures of animal life. Happy that man who, unembarrassed by vulgar cares, master of himself, his time and fortune, spends his time in making himself wiser, and his fortune in making others happier.
III. Some reflections which have a connection with this subject.
1. Let us set a just value upon and make a due use of those advantages which we enjoy. Advantages of a regular method of study (as at a university). Direction in the choice of authors upon the most material subjects. A generous emulation quickens our endeavours, and the friend improves the scholar.
2. It is a sure indication of good sense to be diffident of it. We then, and not till then, are growing wise when we begin to discern how weak and unwise we are. (J. Seed, M. A.)
The stimulus of desire
A person under the strong influence of desire is like a hound in pursuit of a deer, which he keenly and steadfastly follows when he has once caught the scent of it, and continues to track it through a herd of others, and for many a weary mile until he has hunted it down, although those which he has passed by may seem easily within his reach. (G. Harris.)
Extracting knowledge
There is no kind of knowledge which, in the hands of the diligent and skilful, will not turn to account. Honey exudes from all flowers, the bitter not excepted; and the bee knows how to extract it. (Bp. Horne.)
Desire an excitement to diligence
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. We must separate ourselves from all those things which would divert or retard us in the pursuit, retire out of the noise of this worlds vanities, 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. (Matthew Henry.)
The evil of isolation
There are people who shun all togetherness in their lives; they are voluntarily, deliberately separated from their kind. We are to think of one who chooses a life of solitariness in order to follow out his own desire rather than from any necessity of circumstance or disposition; we are to think of a misanthrope. There are men who separate themselves for the common welfare, such as the student and the inventor. But the misanthrope is one who has no faith in his fellows, and shrinks into himself to escape them. Every man is not only a self, a personality; he is a very complex being, made up of many relations with other men. He is a son, a brother, a friend, a father, a citizen. Stripped of these he is not a man, but a mere self, and that is his hideous condemnation. An old Greek saying declared that one who lives alone is either a god or a wild beast. The social instinct is one of two or three striking characteristics which mark us out as human. It becomes therefore a necessity to every wise human being to recognise, to maintain, and to cultivate all those wholesome relationships which make us truly human. Neighbourliness is the larger part of life. Our life is rich and true and helpful just in proportion as we are entwined with those who live around us in bonds of mutual respect and consideration, of reciprocal helpfulness and service, of intimate and intelligent friendship. The relation of Christ, as the Son of God, to the human race as a whole immediately opened up the possibility of a world-wide society in which all nations, all classes, all castes, all degrees, all individualities should be not so much merged as distinctly articulated and recognised in a complete and complex whole. The person of Christ is the link which binds all men together; the presence of Christ is the guarantee of the union; the work of Christ, which consists in the removal of sin, is the main condition of a heart union for all mankind. The Christian life must be the life of a community. (R. F. Horton, D. D.)
Seeking wisdom
Two opposite views have been taken of this verse. One makes Solomon refer to a pursuit of knowledge and wisdom that is right and commendable; the other regards him as speaking of what is wrong and censurable. Schultens describes the intended character thus: A self-conceited, hair-brained fool seeks to satisfy his fancy, and intermingleth himself with all things. Parkhurst thus: The recluse seeks his own pleasure or inclination; he laughs at or derides everything solid or wise. Another thus: A retired man pursueth the studies he delights in, and hath pleasure in each branch of science. I am disposed to think that our own translation gives the sense. Through desire–that is, the desire of knowledge–a man, having separated himself–that is, having retired and secluded himself from interruption by the intrusion of companions and the engagements of social life–seeketh and intermeddleth with all wisdom. There is a contrast between the character in the first verse and the character in the second verse. The contrast is between the man that loves and pursues knowledge and the man who undervalues and despises it. (R. Wardlaw, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
CHAPTER XVIII
The man who separates himself and seeks wisdom. The fool and
the wicked man. Deep wisdom. Contention of fools. The
talebearer and the slothful. The name of the Lord. Pride and
presumption because of riches. Hastiness of spirit. The wounded
spirit. The influence of gifts. The lot. The offended brother.
The influence of the tongue. A wife a good from God. The true
friend.
NOTES ON CHAP. XVIII
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: 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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 sequestered 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 knowledge 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 rendered 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 gratify his own inclinations and affections, and chooseth those opinions which most comply with them,) and intermeddleth (for this word is used in a bad sense, Pro 17:14; 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 rendered, and contendeth (Heb. mingleth himself; for words of that signification are commonly used for contending or fighting, as Deu 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. Through desire . . . seekeththatis, seeks selfish gratification.
intermeddleth . . .wisdomor, “rushes on” (Pr17:14) against all wisdom, or what is valuable (Pr2:7).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
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 has here the same meaning as the Rabbinical , to separate oneself from the congregation, Aboth ii. 5; denotes a man who separates himself, for he follows his own counsel, Arab. mnfrd ( mtfrrd ) brayh , or jhys almhhl ( seorsum ab aliis secedens ). Instead of , Hitzig, after Jerome, adopts the emendation , “after an occasion” (a pretext), and by 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. denotes one who willingly (Jdg 4:11), and, indeed, obstinately withdraws himself. The construction of with (also Job 10:6) is explained by this, that the poet, giving prominence to the object, would set it forward: a pleasure ( , 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. ( vid., at Pro 2:7) is concretely that which furthers and profits. Regarding , 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.
Fuente: Keil & Delitzsch Commentary on the Old Testament
1 Through desire a man, having separated himself, seeketh and intermeddleth with all wisdom.
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, 1 Cor. xii. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
THE ATTENTION SEEKER
(Proverbs 18)
The Attention Seeker
Verse 1 (RV) suggests the action of one who without factual knowledge or real conviction takes a contrary position to focus attention on himself.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.
Pro. 18:1. Through desire, etc. The readings and expositions of this verse are many. Zockler translates, He that separateth himself seeketh his own pleasure, against all counsel doth he rush on, and the renderings of Stuart, Miller, and Delitzsch are substantially the same, except that Delitzsch translates the latter clauseagainst all that is beneficial he shows his teeth. Other readings are A self-conceited fool seeks to gratify his fancy and intermingleth himself with all things (Schultens); He who has separated himself agitates questions as his desire prompts, and breaks his teeth on every hard point (Schulz); He seeks occasion, who desires to separate himself from his friends (Hodgson). Others read as in the authorised version. (See Comments).
MAIN HOMILETICS OF Pro. 18:1-2
Reference to the Critical Notes and to the Comments will show the widely different translations and expositions given to the first verse. We follow the authorised version.
SOLITUDE
I. Solitude is indispensable to the attainment of wisdom. If a tree is to become well-proportionedif it is to spread out its branches on every side so that its girth is to be proportioned to its height, it must have spacea degree of separation is indispensable to its perfect development. It must be free to stretch out its roots and shoots on every side, and to appropriate to itself those elements in the earth and in the atmosphere which will make it strong and vigorous. So if a man is to be a wise man, if his mental and spiritual capabilities are to be developed as his Creator intended they should be, he must at times separate himselfa certain amount of solitude is indispensable. If he would grow wise in the mysteries of the natural world he must oftentimes shut himself away from the haunts of men, and ponder the manifold phenomena which creation presents to him, and endeavour to unravel her secrets. If he desires to become wise by acquaintance with the thoughts and deeds of the great and mighty men of past ages he must withdraw himself at certain seasons from the society of his fellow-men, and give himself up to study and reflection. And if he desire to acquire what, after all, can alone make him a truly wise manan acquaintance with himself and with Godhe must have seasons of separation in which to listen to the voice of his own heart and to the voice of His maker. A man, when he is alone, is more likely to see things as they really are; he is less under the influence of the seen and temporal than when he is in the market, or on the crowded highway, and consequently things unseen and eternal have a more powerful influence over him at such a season. No man can be wise unless he has some self-knowledge, and no man can subject himself to much inspection while in company, hence the advice of George Herbert
By all means use sometimes to be alone;
Salute thyself; see what thy soul doth wear;
Dare to look in thy chest, for tis thine own,
And tumble up and down what thou findst there.
Who cannot rest till he good fellows find,
He breaks up house, turns out of doors his mind.
and it is equally true that no man is possessed of true wisdom who has not some knowledge of God as He has revealed Himself in the written Word, and solitude is very favourable to a growth in Divine knowledge. Men can gain much, even of the highest wisdom, from intercourse with their fellow-men, but all human guides are fallible and all human teaching is imperfectthere must be seasons when a man separates himself from them all and stands face to face with the fountain of all truth, if he would intermeddle with pure wisdom.
II. Those who are truly wise seek wisdom for its own sake. Many men seek secular knowledge for the sole purpose of acquiring fame by the acquisition. Some men spend days of solitude in patient investigation for no other purpose than to make a name for themselves. Some men even profess to be seekers after true and spiritual wisdom, when they are only striving to gratify some unworthy ambition. Such a man seems to be pourtrayed in the second verse as the fool who hath no delight in understanding but that his heart may discover itself. (If he seeks knowledge at all, it is neither for its own sake nor for the purpose of fitting him for usefulness, but solely for the ends of self-displayWardlaw.) (He hath no delight in knowledge, but in the displaying of his own thoughts.Hodgson.) But the true lover of wisdom is impelled to seek from the love of truthfrom the desire which possesses his soul to intermeddle with knowledge. When Sir Isaac Newton gave himself up to the pursuit of scientific truth, he separated himself simply from a desire to know, and without the remotest desire or expectation of his present world-wide fame. And if it is so with every true lover of merely intellectual wisdom, it is pre-eminently so with the man who seeks spiritual wisdom. He is impelled to the search simply by a desire which is born of his appreciation of its worthby a knowledge of its power to bless his life.
OUTLINES AND SUGGESTIVE COMMENTS
A certain degree of solitude seems necessary to the full growth and spread of the highest mind; and therefore must a very extensive intercourse with men stifle many a holy germ, and scare away the gods, who shun the restless tumult of noisy companies, and the discussion of petty interests. Novalis.
Desire is the chariot-wheel of the soul, the spring of energy and delight. The man of business or science is filled with his great object; and through desire he separates himself from all lets and hindrances, that he may intermeddle with its whole range. This one thingsaith the man of GodI do (Philip. Pro. 3:13). This one thing is everything with him. He separates himself from all outward hindrances, vain company, trifling amusements or studies, needless engagements, that he may seek and intermeddle with all wisdom. John separated himself in the wilderness, Paul in Arabia, our blessed Lord in frequent retirement, in order to greater concentration in their momentous work. Deeply does the Christian minister feel the responsibility of this holy separation, that he may give himself wholly to his office (1Ti. 4:15; 2Ti. 2:4). Without itChristianthy soul can never prosper. How canst thou intermeddle with the great wisdom of knowing thyself, if thy whole mind be full of this worlds chaff and vanity? There must be a withdrawal, to commune with thine own heart and to ask the questionsWhere art thou? What doest thou here? Much is there to be inquired into and pondered. Everything here calls for our deepest, closest thoughts. We must walk with God in secret, or the enemy will walk with us, and our souls will die. Arise, go forth into the plain, and I will there talk with thee (Eze. 3:22). When thou wast under the fig-tree I saw thee (Joh. 1:48). Deal much in secrecy, if thou wouldst know the secret of the Lord. Like thy Divine Master, thou wilt never be less alone than when alone (Ib. Pro. 16:32). There is much to be wrought, gained, and enjoyed. Thy most spiritual knowledge, thy richest experience will be found here. And then, when we look around us into the infinitely extended field of the Revelation of God, what a world of heavenly wisdom is there to intermeddle with! In the hurry of this worlds atmosphere how little can we apprehend it! And yet such is the field of wonder, that the contemplation of a single point overwhelmed the Apostle with adoring astonishment. (Rom. 11:33). Here are things, which even the angels desire to look into (1Pe. 1:12). The redeemed will be employed throughout eternity in this delighted searching; exploring the breadth, and length, and depth, and height, until they be filled with all the fulness of God (Eph. 3:18-19). Surely then if we have any desire, we shall separate ourselves from the cloudy atmosphere around us, that we may have fellowship with these happy investigators of the Divine mysteries.Bridges.
The separated one here is the impenitent. The aims of a man left to himself is really a translation of but two words, meaning a separated one seeks. At the mere dictate of desire is but one noun with a preceding particle, meaning after, or, according to The noun means a longing. The sentence means that when a man gets separated from his place in the universe he seeks, or has a pursuit, after his present bent or longing. The word translated wisdom in the second clause is derived from a verb that means to be or stand with some stability (see comment on chap. Pro. 2:7), yielding the sense the lost man sits careless to what is stable. He does not regard it. He strikes for what he desires. A pretty thing for him to cavil! since against everything stable he just lets himself roll. The whole meaning is that the lost man is in high chase under the spur of appetite, and ruthlessly bears down everything stable.Miller.
Through desire (through self-willed and self-seeking desire of wisdom)wisdom, Heb. tushigyah, lit. all that is solid and stable: subsistence, essence, existence. The Pharisees were such; from the Hebrew, pharash, to separate. They trusted in themselves, and in their own wisdom, despising others (Luk. 18:9; Luk. 16:15; Jud. 1:19). All heresy has more or less originated in the self-conceit which leads men to separate themselves from the congregation of the Lord (Eze. 14:7; Hos. 9:10; Heb. 10:25). The two evils censured are
(1) that of those who think they are born for themselves, and that others ought to be ministers of their self-seeking desires;
(2) that of those who intermeddle with what does not concern them. The motive is through (his own) desire of being esteemed singularly learned, as Pro. 18:2 shows, not from sincere delight in understanding. His aim is singularity, through self-seeking desire (Psa. 10:3; Psa. 112:10) of raising himself to a separate elevation from the common crowd, and of being thought versed in all that can be known: so he intermeddleth with all wisdom. His restless appetite for making himself peculiar and separate from others is marked by the indefinite verb seeketh, it not being added what he seeketh, for he hardly knows himself what.Fausset.
If we have to decide between the two interpretations, one blaming and the other commending the life of isolation, the answer must be that the former is more in harmony with the broad, genial temper of the Book of Proverbs.Plumptre.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
CHAPTER 18
TEXT Pro. 18:1-12
1.
He that separateth himself seeketh his own desire,
And rageth against all sound wisdom.
2.
A fool hath no delight in understanding,
But only that his heart may reveal itself.
3.
When the wicked cometh, there cometh also contempt,
And with ignominy cometh reproach.
4.
The words of a mans mouth are as deep waters;
The wellspring of wisdom is as a flowing brook.
5.
To respect the person of the wicked is not good,
Not to turn aside the righteous in judgment.
6.
A fools lips enter into contention,
And his lips are the snare of his soul.
7.
A fools mouth is his destruction,
And his lips are the snare of his soul.
8.
The words of a whisperer are as dainty morsels,
And they go down into the innermost parts.
9.
He also that is slack in his work
Is brother to him that is a destroyer.
10.
The name of Jehovah is a strong tower;
The righteous runneth into it, and is safe.
11.
The rich mans wealth is his strong city,
And as a high wall in his own imagination.
12.
Before destruction the heart of man is haughty;
And before honor goeth humility.
STUDY QUESTIONS OVER 18:1-12
1.
What kind of person do you visualize in Pro. 18:1?
2.
What kind of person do you visualize in Pro. 18:2?
3.
What does ignominy mean (Pro. 18:3)?
4.
How are words like deep waters (Pro. 18:4)?
5.
What is the wellspring of wisdom (Pro. 18:4)?
6.
What verse in Chapter 17 goes with Pro. 18:5?
7.
Were these stripes public stripes (Pro. 18:6)?
8.
Cite personal instances where you know peoples mouths have cost them jobs, marriage, tranquility, etc. (Pro. 18:7).
9.
Comment on dainty morsels (Pro. 18:8).
10.
How is a slacker a brother to a destroyer (Pro. 18:9)?
11.
Comment on tower as used in Pro. 18:10.
12.
Does the rich mans strong city and high wall ever
fail him (Pro. 18:11)?
13.
What other passages in Proverbs teach the same as Pro. 18:12?
PARAPHRASE OF 18:1-12
1.
The selfish man quarrels against every sound principle of conduct by demanding his own way.
2.
A rebel doesnt care about the facts. All he wants to do is yell.
3.
Sin brings disgrace.
4.
A wise mans words express deep streams of thought.
5.
It is wrong for a judge to favor the wicked and condemn the innocent.
6, 7.
A fool gets into constant fights. His mouth is his undoing! His words endanger him.
8.
What dainty morsels rumors are. They are eaten with great relish!
9.
A lazy man is brother to the saboteur.
10.
The Lord is a strong fortress. The godly run to Him and are safe.
11.
The rich man thinks of his wealth as an impregnable defense, a high wall of safety. What a dreamer!
12.
Pride ends in destruction; humility ends in honor.
COMMENTS ON 18:1-12
Pro. 18:1. Selfish and self-centered people isolate themselves from others. And a self-centered person is conceited to the point that he goes into a rage against the sound words and advice of others. This is true in the field of religion also: Mark them that are causing the divisions and occasions of stumbling, contrary to the doctrine which ye learned: and turn away from them. For they that are such serve not our Lord Christ, but their own belly (Rom. 16:17-18).
Pro. 18:2. A fool does not like to take in, to learn, but only to talk. Facts, figures, and business have no interest for the foolonly to talk, talk, talk, and he really has nothing to say that is, worth listening to. How often the Bible represents the fool as contented without learning or improving himself!
Pro. 18:3. Another Hebrew parallelism, paralleling wicked and ignominy (no reputation) and paralleling contempt and reproach. The wicked loses a good name and turns despiser of all that is good and of all who are good. When the wicked cometh, watch out! He injects into the association contempt and reproach, The rule is, those who deserve no honor themselves are sure to dishonor all others, and those who themselves are good are the last to suspicion others of evil.
Pro. 18:4. The verse is not talking about just any mouth but the mouth of wisdom. A wise mans mouth is likened to a deep, flowing spring. Such is a great blessing to all around him, and to such they turn for counsel and guidance.
Pro. 18:5. A court verse, Clarke: We must not, in judicial cases, pay any attention to a mans riches, influence, friends, offices, etc. but judge the case according to its own merits. Many passages teach the same: Lev. 19:15; Deu. 1:17; Deu. 16:19; Pro. 24:23; Pro. 28:21. A nations principles are either maintained or crucified by its judicial officials.
Pro. 18:6. A fools lips show that he is a fool. He says the wrong thing or speaks at the wrong time, or he says what he does in the wrong place or to the wrong person. He is like a child who does not know these wise details of speech. Consequently, he gets himself into trouble with others, and his superiors correct him severely for it.
Pro. 18:7. This verse continues the topic of Pro. 18:6. Similar passages: Pro. 10:14; Pro. 12:13; Pro. 13:3; Ecc. 10:12. Soul means life here, showing the serious destruction that his speech is capable of bringing.
Pro. 18:8. This saying is carried twice in Proverbs (see Pro. 26:22 also), probably for a needed emphasis. A whisperer is one who goes behind peoples backs in talking about them, saying things that are not in the best interests of the one being spoken about. The verse brings out the sad fact that people are willing to listen to such cowardly, wrong, ruinous talk (They are as dainty morsels). They are swallowed without question (they go down into the innermost parts of the belly).
Pro. 18:9. The slacker (one who doesnt work) doesnt produce, and the destroyer destroys what has been produced. The results are the same: there is nothing to show for ones time and efforts, Therefore, they are said to be brothers. Some who dont take care of what they have, or who are spendthrifts, sometimes look down upon and criticize the person who has no ambition and produces nothing. But this saying relates the two groups.
Pro. 18:10. Many passages teach that God is a refuge: sometimes a tower, sometimes a rock, sometimes covering wings (2Sa. 22:3; Psa. 18:2; Psa. 27:1; Psa. 61:3-4; Psa. 91:2 ff; Psa. 144:2). The ancients had their fortified cities with their walls, big gates, and towers. Sometimes the enemy was able to break through the gates and batter down the walls. That left a tower to get up into for their final safety. The Lord is able to take care of us when other helpers fail.
Pro. 18:11. The first statement is also in Pro. 10:15. In contrast to the righteous persons God, the rich man makes wealth that in which he trusts. This is forbidden in 1Ti. 6:17 : Charge them that are rich in this present world, that they be not highminded, nor have their hope set on the uncertainty of riches, but on God. Dont overlook the connection of high wall, strong city, and tower in Pro. 18:10-11.
Pro. 18:12. While the righteous of Pro. 18:10 find their tower (Jehovah) a place of safety, the rich man of Pro. 18:11 finds that his false-trust (His wealth) did not save him from destruction. The first statement is similar to Pro. 16:18; the last to Pro. 15:33. The present verse actually brings these two contrasting statements found isolated in Proverbs and brings them together in one verse as a contrast, whose truths are witnessed numerous times in the Bible.
TEST QUESTIONS OVER 18:1-12
1.
How does selfishness show up in Pro. 18:1?
2.
According to Pro. 18:2 what is and what isnt a fool interested in?
3.
When the wicked come, what else comes (Pro. 18:3)?
4.
Find three words in Pro. 18:4 that are related in a natural world?
5.
What is the setting of Pro. 18:5?
6.
How does the fools mouth prove to be his destruction (Pro. 18:7)?
7.
Why will people play the role of the whisperer (Pro. 18:8)?
8.
Who besides the whisperer is condemned in Pro. 18:8?
9.
Prove that a slacker and a destroyer are relatives (Pro. 18:9).
10.
Find three things in Pro. 18:10-11 that are related in life.
11.
Compare the strong tower of the righteous with the strong city of the rich (Pro. 18:10-11).
12.
What fact was brought out about the two statements in Pro. 18:12?
13.
He that giveth answer before he hearteh,
It is folly and shame unto him.
14.
The spirit of a man will sustain his infirmity;
But a broken spirit who can bear?
15.
The heart of the prudent getteth knowledge;
And the ear of the wise seeketh knowledge.
16.
A mans gift maketh room for him,
And bringeth him before great men.
17.
He that pleadeth his cause first seemeth just;
But his neighbor cometh and searcheth him out.
18.
The lot causeth contentions to cease,
And parteth between the might.
19.
A brother offended is harder to be won than a strong city;
And such contentions are like the bars of a castle.
20.
A mans belly shall be filled with the fruit of his mouth;
With the increase of his lips shall he be satisfied.
21.
Death and life are in the power of the tongue;
And they that love it shall eat the fruit thereof.
22.
Whoso findeth a wife findeth a good thing,
And obtaineth favor of Jehovah.
23.
The poor useth entreaties;
But the rich answereth roughly.
24.
He that maketh many friends doeth it to his own destruction;
But there is a friend that sticketh closer than a brother.
Fuente: College Press Bible Study Textbook Series
XVIII.
(1) Through desire a man, having separated himself . . .This should probably be rendered, The separatist seeketh after his own desire, against all improvement he shows his teeth. The man of small mind is here described, who will only follow his own narrow aims, who holds himself aloof from men of wider views than his own, and will not join with them in the furtherance of philanthropic or religious plans, but rather opposes them with all his power, as he can see nothing but mischief in them. (For his temper of mind, comp. Joh. 7:47-49.)
Intermeddleth.See above on Pro. 17:14.
Wisdom.See above on Pro. 2:7.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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 , ( 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 , ( 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.”
Fuente: Whedon’s Commentary on the Old and New Testaments
The Proverbs Of Solomon ( Pro 10:1 to Pro 22:16 ).
The proverbs in this section are now introduced by the brief subheading ‘The Proverbs Of Solomon’. Contrast ‘The sayings of Solomon, the Son of David, the King of Israel’ in Pro 1:1. The details given there do not need to be repeated because this is a subheadng, not a main heading. This is in line with comparable wisdom literature going back far beyond the time of Solomon
What follows in Pro 10:1 onwards is somewhat deceptive. Without careful study it can appear to contain simply a string of proverbs with no direct connection to each other. But closer examination soon reveals otherwise. Solomon has rather taken his vast knowledge of wisdom literature, and put together a series of sayings which gel together and give consecutive teaching.
Various attempts have been made to divide up this material, but none of them have been fully successful as the basis of construction and the dividing lines are not always clear. They tend to be somewhat subjective. But that some thought has gone into the presentation of the material is apparent by the way in which topics and ideas are grouped together. Consider for example Pro 10:2-5 which are based on the idea of riches and men’s cravings, whilst Pro 10:18-21 are all based on the lips or the tongue. On the whole, however, the basis of the presentation overall is tentative, for up until Pro 22:17 we do not have any clear introductory words which can help us to divide the text up.
What is certain is that we are not simply to see this as just a number of proverbs jumbled together with no connection whatsoever. And in our view Solomon made this clear by using the well known method (previously used by Moses in Exodus, Numbers and Deuteronomy) of dividing up the text by means of chiasms as we have illustrated. Ancient Hebrew was written in one continuing steam of letters with no gaps to distinguish words, and no punctuation. This was not quite as confusing as it sounds for words and word endings followed definite patterns which were mainly distinguishable. But the only way of dividing it up into paragraphs was either by the way of material content, or by the use of chiasms (presenting the material in an A B C D D C B A pattern). In our view this latter method was used by Solomon in this section as we hope we have demonstrated..
The proverbs which follow are designed to give a wide coverage of wisdom and instruction, and as we study them we will receive guidance in different spheres. For this is the wisdom, understanding, knowledge, and instruction that Solomon has been speaking of in the Prologue. It is a revelation of ‘the fear of YHWH and the knowledge of God’ (Pro 2:5).
It will be noted at once that Solomon immediately expects us to be able to differentiate ‘the righteous’ from the ‘unrighteous’ (or ‘wicked’), and the wise from the ‘foolish’. This confirms that the righteous and the wise are in his eyes identifiable, and in Israel that would be because they walked in accordance with the covenant, the ‘Law of Moses’, as well as in the ways of wisdom. Thus wisdom does not exclude the Law, nor does it supersede it. It embraces it, although mainly from a non-ritualistic standpoint (consider, however, Pro 3:9-10; Pro 7:14; Pro 15:8; Pro 17:1; Pro 21:3; Pro 21:27). For it sees it from a less legalistic attitude, and encourages a broad view of life.
We must, however, recognise that ‘wicked’ does not mean ‘totally evil’ and that ‘foolish’ does not mean ‘stupid’. The wicked are those who come short of righteousness (the term regularly contrasts with the righteous). Basically they live disregarding God’s requirements in some aspect of their lives. They may appear solid citizens, but in parts of their lives they pay no heed to God. This might come out in false business practises, or in deceit, or in lack of love for others, or in selfishness, as being part of their way of life. That is why we often speak of ‘the unrighteous’ rather than of ‘the wicked’.
In the same way the ‘foolish’ are called foolish because they set aside God’s ways in the way in which they live their lives. They may be astute, clever and full of common sense, but they are ‘foolish’ because they disregard YHWH. (‘The fool has said in his heart, “there is no God” (Psa 14:1) even though he might give an outward impression of being religious).
Fuente: Commentary Series on the Bible by Peter Pett
A Collection Of Solomon’s Proverbs ( Pro 10:1 to Pro 29:27 ).
Solomon’s presentation of The Book of Proverbs has followed the pattern of much Wisdom literature. This commenced with the initial heading detailing the details of the author and his purpose in writing (Pro 1:1-7), continued with a Prologue which laid the foundation for what was to follow (Pro 1:8 to Pro 9:18), and was then followed by the body of the work introduced by one or more subheadings. In Solomon’s case this main body comprises Pro 10:1 to Pro 29:27. It is usually divided up into four parts:
1) Proverbs of Solomon (Pro 10:1 to Pro 22:16), introduced by a subheading ‘The Proverbs Of Solomon’. This may possibly be divided into two sections, Pro 10:1 to Pro 15:21, and Pro 15:22 to Pro 22:16.
2) Words of the Wise (Pro 22:17 to Pro 24:22), introduced by an exhortation to hear the words of the wise. This is in a form comparable with exhortations in the Prologue, but there is no subheading in the text as we have it. It may rather therefore be seen as a third section of The Proverbs of Solomon, but with unusual characteristics.
3) Further Sayings of the Wise (Pro 24:23-34), introduced by the subheading, ‘these also are of the wise’.
4) Proverbs of Solomon copied out by the ‘Men of Hezekiah, King of Judah’ (Pro 25:1 to Pro 29:27), introduced by a specific heading.
The inclusion of the words of the wise within two sets of proverbs of Solomon, the first time without a subheading, suggests that we are to see the words of the wise and the sayings of the wise as also from Solomon, but based in each case more specifically on collections of Wisdom sayings known to him, which he himself, or his Scribes, had taken and altered up in order to conform them to his requirements thus making them finally his work. That does not necessarily mean that his proverbs in section 1 (Pro 10:1 to Pro 22:16) were not based on other material. He would have obtained his material from many sources. But once again we are to see them as presented after alteration by his hand.
We should note, for example, the continual references to YHWH that occur throughout the text. Whatever material Solomon may have appropriated, he refashioned it in order to make it the wisdom of the God of Israel, of YHWH their covenant God. This approach of taking what was written by others and refashioning it, while at the same time introducing further ideas of his own, may be seen as following the pattern of modern scholars, each of whom takes the works of others, and then reinterprets them in his own words, whilst adding to them on the basis of his own thinking. The final product is then seen as their own thinking, aided by others. The only difference is that Solomon would have been far more willing to copy down word for word what others had said and written without giving acknowledgement.
Having said that we must not assume that Solomon simply copied them down unthinkingly. As the Prologue has made clear, he did not see himself as presenting some general form of Wisdom teaching. He saw what he wrote down as given by YHWH, and as being in the words of YHWH (Pro 2:6). And he saw it as based on YHWH’s eternal wisdom, His wisdom which had also been involved in the creation of heaven and earth (Pro 3:19-20; Pro 8:22-31). Thus he wants us to recognise that what now follows is not a series of general wisdom statements, but is a miscellany revealing the wisdom of YHWH, the wisdom that leads men into the paths of life.
Fuente: Commentary Series on the Bible by Peter Pett
Proverbs Of Solomon Part 2 ( Pro 15:22 to Pro 22:16 ).
At this point there is a sudden switch from proverbs which contrast one thing with another, which have been predominant since Pro 10:1, to proverbs where the second clause adds something to the first. Whilst we still find some contrasting proverbs, especially at the beginning, they are not so common. This may suggest a deliberate intention by Solomon to separate his proverbs into two parts.
Furthermore such a change at this point would also be in line with seeing verse Pro 10:1 and Pro 15:20 as some kind of inclusio. The first opened the collection with ‘a wise son makes a glad father, but a foolish son is a grief to his mother’ (Pro 10:1), whilst Pro 15:20 may be seen as closing it with the very similar ‘a wise son makes a glad father, but a foolish man despises his mother’. Pro 15:21 may then be seen as conjoined with Pro 15:20 and as a kind of postscript summing up the fool and the wise who have been in mind throughout the proverbs up to this point.
Pro 15:22, in fact, provides a particularly suitable introduction to a new section with its emphasis on the need for a ‘multitude of counsellors’, who can partly be found in the authors of the proverbs which follow (Solomon and the wise men).
Fuente: Commentary Series on the Bible by Peter Pett
In The Face Of Wisdom And Understanding The Fool Soon Reveals Himself For What He Is ( Pro 17:24 to Pro 18:2 ).
In this subsection the fool is prominent. Unlike the wise whose eyes are always on wisdom (Pro 17:24), and who behave discreetly (Pro 17:27), the fool’s eyes are anywhere but on wisdom (Pro 17:24); he is a grief to his parents (Pro 17:25); he perverts justice (Pro 17:26); he only appears wise when he keeps his mouth shut (Pro 17:28); he is an isolationist and rages against wisdom (Pro 18:1); and he has no delight in understanding but quickly reveals himself for what he is (Pro 18:2).
The subsection is presented chiastically:
A Wisdom is before the face of him who has SHREWDNESS, but the eyes of a FOOL are in the ends of the earth (Pro 17:24).
B A foolish son is a grief to his father, and bitterness to her who bore him. Even to punish the righteous is not good, to flog the nobles for their uprightness (Pro 17:25-26).
C He who spares his words has knowledge, and he who is of a cool spirit is a man of UNDERSTANDING (Pro 17:27).
C Even a FOOL, when he holds his peace, is counted wise, when he closes his lips, he is esteemed as SHREWD (Pro 17:28).
B He who separates himself seeks his own desire, and rages against all sound wisdom (Pro 18:1).
A A FOOL has no delight in UNDERSTANDING, but only that his heart may expose itself (Pro 18:2).
Note that in A wisdom is before the face of him who has shrewdness (he delights in it), whilst the fool is looking anywhere else than at wisdom, and in the parallel the fool has no delight in understanding. In B the foolish son, who among other things perverts justice (compare Pro 17:21 with Pro 17:23), grieves his father and mother, and in the parallel the one who separates himself (including from his own family) seeks only his own desire (seeking to get rich by quick-fix methods – 17. 8, 16, 18, 23) and rages against all wisdom (including by perverting justice – Pro 17:23; Pro 17:26). Centrally in C the one who is sparing in his words reveals his intelligence, whilst in the parallel even a fool is counted wise if he keeps his mouth shut.
Pro 17:24
‘Wisdom is before the face of him who has shrewdness,
But the eyes of a fool are in the ends of the earth.’
This opening verse of the subsection prepares the way for the exposure of the fool. Whilst the wise and shrewd man constantly has wisdom in front of his eyes (before his face), the eyes of the fool turn anywhere but on wisdom. His restless eyes are ‘in the ends of the earth’. He lives in a dream world of get-rich-quick schemes (Pro 17:8; Pro 17:16; Pro 17:18; Pro 17:23; Pro 17:26), with little thought about how others will see him (Pro 18:2), and little concern for morality (Pro 18:1).
We can almost see the two students sitting there. The one with his eyes firmly fixed on his teacher of wisdom soaking in every word, whilst the eyes of the other are looking anywhere than at the teacher, while his mind roves the world weaving fantastic schemes. He has no time for wisdom, indeed he is unable to appreciate it (Pro 17:16).
But the idea possibly goes a little deeper. ‘The ends of the earth’ elsewhere indicates being outside the covenant land (Deu 13:7; Deu 28:49; Deu 28:64). Thus this may further indicate that the fool has no interest in the covenant, which is dear to the heart of the wise. He does not want to be bound by YHWH’s wisdom.
Pro 17:25-26
A foolish son is a grief to his father,
And bitterness to her who bore him.
Even to fine the righteous is not good,
To flog the nobles for their uprightness.’
As with Pro 17:27-28 these two verses are connected by the word ‘even’ (gam), bringing the ideas together. The foolish son partly reveals his folly by his unjust behaviour towards social inferiors, including nobles (here we see a king speaking).
Because of his attitude towards wisdom and towards life, the foolish son is a grief to his father (compare Pro 17:21), and even causes bitterness to the one who bore him in such pain, and brought him up so tenderly (Pro 4:3; compare Pro 10:1 b). He throws off all authority, and refuses to listen to his father’s stern words and his mother’s instruction in the Torah (Pro 1:8). For as the parallel verse in the chiasmus reveals he makes himself an isolationist, something necessary because of his way of life (Pro 18:1).
And he even takes advantage of his position and stoops to fining the righteous, and flogging nobles because they behave uprightly to his own disadvantage. He not only declares the innocent to be guilty, but also punishes them severely. Solomon sternly adds that doing such things ‘is not good’. In other words the foolish son perverts justice (compare Pro 17:23). We see here the mind and circumstances of a king, who thinks in terms of court intrigues. Note the ‘even’ which connects this verse with the previous one. The father and mother whom he grieves by his perverting of justice are clearly of high status (compare Pro 4:3-4).
Pro 17:27-28
‘He who spares his words has knowledge,
And he who is of a cool spirit is a man of understanding.’
Even a fool, when he holds his peace, is counted wise,
When he closes his lips, he is esteemed as shrewd.’
Taking a brief respite from his diatribe against the fool Solomon points out that even the fool can sometimes appear wise and shrewd. The wise man, who is sparing with his words, thinking before he speaks (compare Pro 10:19; Pro 13:3; Pro 15:2; Pro 15:28), and who is cool of spirit, reveals himself as a man of understanding. And when the fool imitates him and keeps quiet, even he can for a moment appear wise. When he closes his lips even he can appear as shrewd. But it does not last long. He soon reveals himself for what he is (Pro 18:1 a-2). Notice the ideas repeated from the Prologue, ‘knowledge’, ‘understanding’, ‘shrewdness’, things which the wise man enjoys and the fool usually reveals as lacking.
Pro 18:1
‘He who separates himself seeks his own desire,
And rages against all sound wisdom.’
But the fool soon exposes himself (Pro 12:16 a). Having separated himself from his father and mother, and from all authority, he seeks his own desire. He is a selfish and self-motivated isolationist. He has no concern for others. He rejects the demands of the community. And instead of having the cool head of the wise (Pro 17:27), he rages against all sound wisdom. He isolates himself from that as well. He has no time for it, indeed hates it, and pursues his own foolish course. He turns his back on the ways of God.
Pro 18:2
‘A fool has no delight in understanding,
But only that his heart may expose itself.’
This proverb summarises what is in the subsection. The fool has no delight in understanding. Compare Pro 17:24 where he would rather think of anything else other than wisdom. He does not have the cool spirit required for it (Pro 17:27). And he reveals the fact by the way in which he behaves. Indeed he gives the appearance of delighting in ‘exposing’ his folly (Pro 12:23; Pro 13:16). The same verb is used of Noah exposing himself (and his folly) in Gen 9:21. But the fool does not see it as ‘exposing himself’ because he is wise in his own eyes (Pro 26:12) and lacking in understanding.
Fuente: Commentary Series on the Bible by Peter Pett
Pro 18:2 A fool hath no delight in understanding, but that his heart may discover itself.
Pro 18:2
Pro 18:3 When the wicked cometh, then cometh also contempt, and with ignominy reproach.
Pro 18:3
Pro 18:3 Word Study on “ignominy” Webster says the word “ignominy” means, “public disgrace, shame.”
Pro 18:9 He also that is slothful in his work is brother to him that is a great waster.
Pro 18:9
Pro 18:10 The name of the LORD is a strong tower: the righteous runneth into it, and is safe.
Pro 18:11 Pro 18:12 Pro 18:12
Word Study on “haughty” Strong says the Hebrew word “haughty “gabahh” ( ) (H1361) is a primitive root meaning, “to be lofty,” and figuratively, “to be haughty.” The Enhanced Strong says it is used 34 times in the Old Testament, being translated in the KJV as, “exalt 9, …up 9, haughty 5, higher 4, high 3, above 1, height 1, proud 1, upward 1.”
Comments – Pride was the first sin of creation when Lucifer rose up against God (Isa 14:12-14). Pride was the primary sin of Sodom and Gomorrah, which cities exemplified man’s deepest depravity (Eze 16:49-50). Through pride King Nebuchadnezzar lifted himself up and was struck down by God by being turned over to a reprobate mind (Dan 4:28-37). In Act 12:20-25 King Herod exalts himself as a god and is killed by the Lord. It is the sin of the “man of sin and son of destruction” (2Th 2:3-4). It is the sin that God hates the most (Pro 6:16-19). There is no trap by which man is more easily captured than by pride. It is the sin by which we are most easily overcome. Pride makes promises that are too seductive to resist (Pro 1:10-19). It allows us to be tempted into sin, even when our parents have warned us, and the preacher has begged us, and our friends have told us, and our conscience compels us; still we choose to sin because of pride.
Isa 14:12-14, “How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High.”
Eze 16:49-50, “Behold, this was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy. And they were haughty, and committed abomination before me: therefore I took them away as I saw good.”
Act 12:23, “And immediately the angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up the ghost.”
2Th 2:4, “Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.”
Pro 6:16-19, “These six things doth the LORD hate: yea, seven are an abomination unto him: A proud look, a lying tongue, and hands that shed innocent blood, An heart that deviseth wicked imaginations, feet that be swift in running to mischief, A false witness that speaketh lies, and he that soweth discord among brethren.”
Pride is not a condition of the mind, but a state of man’s heart when it rebels against authority. Pride exalts itself, wanting its own way above God’s ways. Thus, pride chooses its own destiny. It first comes when a child disobeys his parents, then when a student refuses to follow his/her instructions as school. Pride is ultimately rebellion against institutions of authority that God has placed upon earth to guide mankind to each of his divine destinies. Pride is when man rules his own life and cares not for his Creator.
Charles Spurgeon calls pride the shadow of destruction. It foreshadows its impending future. The shadow of pride can be recognized in many shapes and forms. Pride always presumes its innocence. It never says, “I’m sorry,” or “I was wrong.” It is a master of disguises. It harms the innocent. It is cloaked by various names: saving one’s face or honor, false humility, refusing to help a brother in need, refusing help offered. He notes that every author of the Scriptures has addressed this issue in some manner. There is no trap in which man is more easily caught. [114]
[114] Charles Spurgeon, “Pride and Humility,” New Park Street Chapel, Southwark, 17 August 1856, in Christian Library Series, vol. 6: Charles H. Spurgeon Collection, in Ages Digital Library, v. 1.0 [CD-ROM] (Rio, WI: Ages Software, Inc., 2006) .
Illustration – In Dan 4:28-37 we read King Nebuchadnezzar prideful words, “Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty?” At that time, God judged him by turning him over to a reprobate mind that lacked reason; he ate grass like an ox for seven years. When he was ready to humble himself, he looked up towards heaven and his reasoning was restored to him by God Almighty. In a similar way, we read in Rom 1:16-32 how God turns men over to reprobate minds because they reject God and worship idols. Rom 1:18 begins an expanded definition of Pro 18:16-17 on the Gospel of Jesus Christ, which exposition will last until Rom 11:32. God’s wrath is revealed to mankind by the fact that He gives depraved men over to their lustful passions (Pro 1:24; Pro 1:26; Pro 1:28). We get a better understanding of this even by reading Dan 4:1-37, which gives us the story of Nebuchadnezzar’s dream of the cutting of the great tree and his subsequent seven years of madness for exalting himself and his eventual restoration. God turned him over to a reprobate mind, but restored him because he repented. In contrast, Rom 1:18-32 describes the progress of men abandoning God for idolatry, fornication and homosexuality as God turns them over to a reprobate mind. Since mankind refused to repent, God turns them over to deeper depravity. This human depravity becomes the testimony for other men of God’s divine judgment and wrath against all ungodliness and unrighteousness of men. Within the context of Pro 18:12, the destruction that pride brings upon a man’s life involves being turned over to a reprobate mind.
Illustration – In Act 12:20-25 King Herod exalts himself as a god and is struck down by the Lord and dies.
Pro 18:12 “and before honour is humility” Word Study on “honour” Strong says the Hebrew word “honour” “kabowd” ( ) (H3519) means, “weight, splendor, copiousness,” and it comes from the primitive root “kabad” ( ) (3513) meaning, “to be heavy, to make weighty, numerous, rich, honorable.” The Enhanced Strong says it is used 200 times in the Old Testament, being translated in the KJV as, “glory 156, honour 32, glorious 10, gloriously 1, honourable 1.”
Word Study on “humility” Strong says the Hebrew word “humility” “anavah” ( ) (H6038) means, “condescension, modesty,” and it from the word “`anav” ( ) (6035) meaning, “depressed, gentle, needy.” The Enhanced Strong says it is used 5 times in the Old Testament, being translated in the KJV as, “humility 3, gentleness 1, meekness 1.”
Comments – In contrast to pride being the fundamental vice for man’s fall and depravity, it was the virtue of humility that brought man redemption. Jesus Christ humbled Himself by His incarnation and became obedient, even unto death on the Cross (Php 2:8-9).
Php 2:8-9, “And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name:”
Humility has great rewards and promises in the Bible.
Mat 5:5, “Blessed are the meek: for they shall inherit the earth.”
Luk 1:52, “He hath put down the mighty from their seats, and exalted them of low degree.”
Jas 4:6, “But he giveth more grace. Wherefore he saith, God resisteth the proud, but giveth grace unto the humble.”
1Pe 5:5-6, “Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time:”
God is not against man being exalted, for it is his destiny in heaven to rule and reign with Christ throughout eternity.
Pro 18:12 Spiritual Application Pro 18:12 can be applied to the Christian believer by understanding it was pride that caused Adam to fall in the Garden and bring mankind into depravity. In contrast to pride being the fundamental vice for man’s fall and depravity, it was the virtue of humility that brought man redemption. Jesus Christ humbled Himself by His incarnation and became obedient, even unto death on the Cross (Php 2:8-9). In order for a person to be saved, he too must humble himself before the Cross of Christ as repent of his sins, acknowledging faith in the redemptive work of Calvary.
Php 2:8-9, “And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name:”
Pro 18:14 The spirit of a man will sustain his infirmity; but a wounded spirit who can bear?
Pro 18:14
1. Job experienced calamities, but his spirit sustained him.
Job 1:20-22, “Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped, And said, Naked came I out of my mother’s womb, and naked shall I return thither: the LORD gave, and the LORD hath taken away; blessed be the name of the LORD. In all this Job sinned not, nor charged God foolishly.”
Job 2:9-10, “Then said his wife unto him, Dost thou still retain thine integrity? curse God, and die. But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips.”
Job was able to stand because he had hope in eternal life. He expresses this hope in Job 19:25-27:
Job 19:25-27, “For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth: And though after my skin worms destroy this body, yet in my flesh shall I see God: Whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me.”
2. David endured suffering because he placed his hope in God.
Psa 42:11, “Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God : for I shall yet praise him, who is the health of my countenance, and my God.”
3. Jesus learned obedience by the things that he suffered.
Heb 5:8, “Though he were a Son, yet learned he obedience by the things which he suffered;”
An example is found in Jesus Mar 14:33-34. Jesus prayed in troubled time!
Mar 14:33-34, “And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy; And saith unto them, My soul is exceeding sorrowful unto death: tarry ye here, and watch.”
Jesus endured by looking towards the joy and hope in heaven:
Heb 12:2, “Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.”
4. We can rejoice in tribulations because it produces patience, experience, and then hope . See Rom 5:3-5.
None of these circumstances and creatures can separate us from the love of Christ. We are more than conquerors through Him that loved us . See Rom 8:35-39.
The spirit of a man is strengthened through joy:
Neh 8:10, “Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared: for this day is holy unto our Lord: neither be ye sorry; for the joy of the LORD is your strength.”
It is the times of our weakness in infirmities that the power of God comes in our lives to strengthen us.
2Co 12:9-10, “And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong.”
For the Christian, these divers temptations begin to produce in our lives a Christ-likeness.
Jas 1:2-4, “My brethren, count it all joy when ye fall into divers temptations; Knowing this, that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wanting nothing.”
We rejoice in faith that we will be in heaven one day.
1Pe 1:6-9, “Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ: Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: Receiving the end of your faith, even the salvation of your souls.”
Scripture References – Note similar verses:
Psa 147:3, “He healeth the broken in heart, and bindeth up their wounds (or griefs).”
Pro 17:22, “A merry heart doeth good like a medicine: but a broken spirit drieth the bones.”
2Co 1:10, “Who delivered us from so great a death, and doth deliver: in whom we trust that he will yet deliver us;”
Pro 18:14 “but a wounded spirit who can bear?” Comments – A wounded spirit is a “crushed spirit.” For example, Job’s friends falsely accused him of sin, and the result was that Job chose death rather than life (Job 7:15).
Job 7:15, “so that my soul chooseth strangling, and death rather than any life”.
A man can be swallowed up with over much sorrow unless he is comforted by others. This is why Paul told the Corinthians to receive the member that had been judged, lest he be overcome with sorrow (2Co 2:7).
2Co 2:7, “So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow.”
Pro 18:14 Comments Note the following translations:
NASB, “The spirit of a man can endure his sickness, But as for a broken spirit who can bear it?’
RSV, “A man’s spirit will endure sickness; but a broken spirit who can bear?”
NIV “A man’s spirit sustains him in sickness, but a crushed spirit who can bear?”
NLT, “The human spirit can endure a sick body, but who can bear a crushed spirit?”
Pro 18:16 A man’s gift maketh room for him, and bringeth him before great men.
Pro 18:16
Pro 18:16 Comments – The Lord spoke to me during a Sunday night service at Calvary Cathedral International on January 10, 1998 and said, “If you will seek my face, your gifts will make room for you.” I was told to seek the Lord and do what He tells me to do. In doing so, I would find myself in the places where my gifts are being used, and thus be brought into the presence of great men.
Pro 18:16 Comments – Andrew Wommack teaches that the word “gift” in Pro 18:16 refers to financial gifts, rather than spiritual gifts. [115] This type of giving reveals a right use of using money. It is not a bride, but rather a way to find favor. One good example of this is the queen of Sheba, who came to visit King Solomon with a large amount of gifts in order to enquire wisdom from him. It was probably her large gift that gave this busy man immediately access. In other words, her gifts put her at the front of the line. She was also able to spend personal time with him and with his ministers. It is the concept of the early missionaries coming into Africa and giving gifts unto the local kings for permission to evangelize their kingdoms.
[115] Andrew Wommack, Gospel Truth (Colorado Springs, Colorado: Andrew Wommack Ministries), on Trinity Broadcasting Network (Santa Ana, California), television program.
Pro 18:17 He that is first in his own cause seemeth just; but his neighbour cometh and searcheth him.
Pro 18:17
Pro 18:18 The lot causeth contentions to cease, and parteth between the mighty.
Pro 18:19 Pro 18:19
Mat 18:6, “But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.”
Pro 18:20 A man’s belly shall be satisfied with the fruit of his mouth; and with the increase of his lips shall he be filled.
Pro 18:21 Pro 18:21
[116] Creflo Dollar, Changing Your World (College Park, Georgia: Creflo Dollar Ministries), on Trinity Broadcasting Network (Santa Ana, California), television program.
Scripture References – Note similar verses on the power of the tongue:
Pro 12:14, “A man shall be satisfied with good by the fruit of his mouth: and the recompence of a man’s hands shall be rendered unto him.”
Pro 12:19, “The lip of truth shall be established for ever: but a lying tongue is but for a moment.”
Mat 12:36-37, “But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned.”
Rom 10:10, “For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.”
Jas 3:6, “And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.”
Pro 18:22 Whoso findeth a wife findeth a good thing, and obtaineth favour of the LORD.
Pro 18:23 Pro 18:23
In Paul’s later years as a minister, he used entreaties when he could have spoken roughly with authority. This was because of the humility of Paul’s spirit as an elderly man. See Phm 1:8-9.
Phm 1:8-9, “Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient, Yet for love’s sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ.
Pro 18:24 A man that hath friends must shew himself friendly: and there is a friend that sticketh closer than a brother.
Pro 18:24
Illustration – In the summer of 1981, I had served as youth minister at Hiland Park Baptist Church. During that summer, I had met a poor family of three children and had befriended them. They went to church with me during that summer. I returned to visit them a few years later. The children had grown slightly, and remembered me. However, when I invited them to church again, they seemed disinterested. I was praying to the Lord while leaving their home, asking Him why they refused my invitation, since they were so eager to come a few years earlier. The Lord answered my prayer, by quickening to me this verse. It clearly answered my question.
Pro 18:24 “and there is a friend that sticketh closer than a brother” Scripture References – Note a similar verse:
Pro 17:17, “A friend loveth at all times, and a brother is born for adversity.”
Fuente: Everett’s Study Notes on the Holy Scriptures
Justification: Solomon’s First Collection (375 Sayings) [75] – The first nine chapters of the book of Proverbs serve as an introductory call from wisdom. In this introduction, we are exhorted to hear wisdom’s cry (chapter 1), and we are told how to find wisdom by putting it first in our lives (chapter 2). We are told of the blessings of finding wisdom (chapter 3) in contrast to the dangers of hearkening unto the call of the wicked and the harlot. We are shown how wisdom transforms our lives by learning the three paths of wisdom for the heart, mind and body of man (chapter 4). This is contrasted with three paths of destruction (chapters 5-6). We are shown the characteristics of the wicked man and the adulterous woman (chapters 6-7). Then, we are shown the excellence of wisdom and its characteristics (chapter 8). In conclusion, we have an invitation from wisdom to take food for the journey, with a choice to eat the stolen bread of the adulteress (chapter 9). The better we are able to understand the introduction of Proverbs, the better we will be able to understand its teachings in the rest of the book.
[75] Sailhamer says that there are 375 proverbs in Solomon’s First Collection (10:1 to 22:16), which equals the numerical value of Solomon’s Hebrew name. In addition, he says there are 611 laws listed in the Pentateuch, which equals the numerical value of the Hebrew word “Torah” ( ). He adds that the laws listed in the “Covenant Codes” (Exodus 21:1-23:12) are 42 (7 x 6), which was in intentional multiple of seven. His point is that such numerical coincidences reflect deliberate composition by the ancient Jewish scribes, and concludes that the laws, as well as the statutes, were not intended to be exhaustive. See John H. Sailhamer, Introduction to Old Testament Theology (Grand Rapids, Michigan: Zondervan Publishing House, c1995), 257.
Once we have chosen the path of wisdom, we are ready to continue on in the book of Proverbs. The next section of this book Isa 10:1 thru Pro 22:16. This is referred to as Solomon’s First Collection. This section is characterized by the fact that each verse contains individual truths that stand alone. They are practical truths that form a couplet. In chapter 10, we are given the choice to answer wisdom’s call to follow her by either obeying her words, or by disobeying her words and becoming the fool.
We now leave our preparation, which is compared to leaving our home and our parents. We now take a path on the journey of life. However, a quick observation of the following chapters shows us a list of randomly collected proverbs, which have no apparent relationship to one another, unlike the first nine chapters. However, if we look carefully, we will see signposts along this path of life. The introduction of chapters 1-9 began and ended with signposts. These signposts are found in Pro 1:7; Pro 9:10.
Pro 1:7, “The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction.”
Pro 9:10, “The fear of the LORD is the beginning of wisdom: and the knowledge of the holy is understanding.”
The fear of the Lord will be our signpost throughout the book of Proverbs. The first nine chapters are an introduction, or beginning, to this path of life. This is why these first two signposts use the phrase, “beginning of knowledge and wisdom.”
If there is a beginning, then there is a journey; and if a journey, then a destination. These signposts will take us to our destination, which is to become like our Lord and Saviour, Christ Jesus, or we could say to walk in the fullness of Christ. We will liken this journey to John Bunyan’s book Pilgrim’s Progress, where the character named Christian made his way to the Eternal City. [76] Just as Pilgrim’s Progress is an allegorical story of a person’s journey to Heaven, so is the book of Proverbs a proverbial journey to Heaven.
[76] George Offor, ed., The Works of John Bunyan, 3 vols. (Edinburgh: Blackie and Son, 1855).
Now, let us look for other signposts as we launch out on this journey in life. Note that the phrase “the fear of the Lord” is used throughout the book of Proverbs:
Pro 10:27, “ The fear of the LORD prolongeth days: but the years of the wicked shall be shortened.”
Pro 13:13, “Whoso despiseth the word shall be destroyed: but he that feareth the commandment shall be rewarded.”
Pro 14:2, “He that walketh in his uprightness feareth the LORD : but he that is perverse in his ways despiseth him.”
Pro 14:16, “ A wise man feareth , and departeth from evil: but the fool rageth, and is confident.”
Pro 14:26, “In the fear of the LORD is strong confidence: and his children shall have a place of refuge.”
Pro 14:27, “ The fear of the LORD is a fountain of life, to depart from the snares of death.”
Pro 15:16, “Better is little with the fear of the LORD than great treasure and trouble therewith.”
Pro 15:33, “ The fear of the LORD is the instruction of wisdom; and before honour is humility.”
Pro 16:6, “By mercy and truth iniquity is purged: and by the fear of the LORD men depart from evil.”
Pro 19:23, “ The fear of the LORD tendeth to life: and he that hath it shall abide satisfied; he shall not be visited with evil.”
Pro 22:4, “By humility and the fear of the LORD are riches, and honour, and life.”
Pro 23:17, “Let not thine heart envy sinners: but be thou in the fear of the LORD all the day long.”
Pro 24:21, “My son, fear thou the LORD and the king: and meddle not with them that are given to change:”
Pro 28:14, “Happy is the man that feareth alway : but he that hardeneth his heart shall fall into mischief.”
Pro 31:30, “Favour is deceitful, and beauty is vain: but a woman that feareth the LORD , she shall be praised.”
Each of these signposts has been planted within a group of proverbs that emphasizes the subject related to that particular signpost. For example, Pro 10:27 tells us that the fear of the Lord gives us a long life. This proverb has been placed within a group of verses that largely deal with a long life (Pro 10:24 to Pro 11:22). Thus, we can ask ourselves if we are walking in these blessings of long life, or in a life of problems. If our life is blessed in this way, we are on the journey. However, if we find problems in our life that are not in God’s plan for us, then we have strayed off the path.
Pro 13:13 tells us of the rewards of fearing the Lord. This proverb is placed within a group of verses that refer to prosperity. Thus, we must check our life to see if the blessing of prosperity is operating in our life.
Pro 22:4 reminds us of the many blessings of wisdom, which are given in chapter 3. Thus, we can know while we are on the journey if we are still on the path of wisdom. We know this because the blessings of wisdom will be seen in our lives. If we find the curses in our lives, then we know that we have erred from the path of wisdom. This is how these signposts keep us on the right path.
These signposts symbolize the way in which the Lord guides our lives; for it is by the fear of the Lord that we make the decision to follow the path of wisdom. Without this fear, we may know the right decision, but as Solomon, we would err from the journey by failing to adhere to wisdom.
On a daily basis God will give us enough light for our daily needs. This can be called our “daily bread” (Mat 6:11).
Mat 6:11, “Give us this day our daily bread.”
This daily bread gives us enough light to guide our short steps. But there are certain times when the Lord will intervene in our life and show us enough light to see farther down the path. When we face major decisions or changes in our life, God will often speak to us or reveal Himself to us in a supernatural way and show us the right path. During these times, we are able to look back and look ahead and see a bigger picture of God’s plan for our lives. This is the way that God guided Jacob on special occasions, and this is the way that I have experienced the Lord’s guidance during major changes in my life. We can see this two-fold method of guidance in Psa 119:105, “Thy word is a lamp unto my feet, and a light unto my path.” The book of Proverbs symbolizes these occasions by planting signposts along the journey.
There are also warning signs along this journey. These warning signs symbolize those times when God gives us correction and discipline in order to keep us from straying from the path of life. As on a public highway, we must learn to heed the warning signs that tell us of dangers ahead, as well as the information signs that tell us where we are located. These signposts are warnings that tell us not to seek the richest, not to pursue the honor, or to pamper the flesh. Instead, we are to pursue the virtues, and not the blessings that come from these virtues. Some examples of these warnings are:
Pro 11:28, “He that trusteth in his riches shall fall: but the righteous shall flourish as a branch.”
Pro 13:11, “Wealth gotten by vanity shall be diminished: but he that gathereth by labour shall increase.”
Pro 18:12, “Before destruction the heart of man is haughty, and before honour is humility.”
Pro 23:5, “Wilt thou set thine eyes upon that which is not? for riches certainly make themselves wings; they fly away as an eagle toward heaven.”
Pro 29:23, “A man’s pride shall bring him low: but honour shall uphold the humble in spirit.”
Wisdom cries out in the busiest places in society. She cries out in the crowded streets. She lifts up her voice in the major places where people meet and in the gates of the city. This is because wisdom speaks through other people. It speaks through situations around you. Life itself becomes a classroom, and wisdom in the teacher. Thus, in the book of Proverbs, we are shown different types of people in order to learn divine wisdom. Listen, and you will hear.
Regarding the hundreds of individual proverbs that we encounter on this path, there appears to be no organized manner in which they are presented us. This is because in the journey of life, our encounters with the wise man and the fool appear to come in the same random order.
When we look at Pro 10:1 thru Pro 15:33, we see a similarity in all of these proverbs. They all give us a one-verse contrast between the wise man and the fool. This means that in every decision we make in life, we either make a wise decision, or a foolish one. There is no way to straddle the fence in making decisions. Then we see a signpost in Pro 15:33.
Pro 15:33, “ The fear of the LORD is the instruction of wisdom; and before honour is humility.”
This verse says that the fear of the Lord is the instruction of wisdom. In Pro 1:7; Pro 9:10, we are told that the fear of the Lord is the beginning of wisdom. This is because the first nine chapters are a preparation, or beginning, of the journey. But here in Pro 15:33, we are in a phase of the journey called “the instruction of wisdom”. We have been learning to identify the wise man and the fool under the instruction of these one-verse contrasts between these two people. Let me give a clear illustration. When my oldest daughter would sit on my lap, we would sometimes to Bible studies together. At the age of four, she began to ask me simple questions. “Daddy, is this person bad or good.” I would reply, “David was good, and Goliath was bad. The prophet Samuel was good, but King Saul was bad.” I would then explain, “Samuel was good because he obeyed God. Saul was bad because he tried to kill David.” This became my child’s first lesson about the wise man verses the fool. It is in this same pattern that God first teaches us how to identify the wise man and the fool as we journey through Pro 10:1 to Pro 15:33.
There are other signposts within this lengthy passage of Pro 10:1 thru Pro 15:33. One signpost is found in Pro 10:27.
Pro 10:27, “The fear of the LORD prolongeth days: but the years of the wicked shall be shortened.”
This signpost is planted within a passage of Scriptures that deals with the longevity of the righteous verses the brevity of the wicked (Pro 10:24 thru Pro 11:22). Thus, this verse promises long life to those who fear the Lord.
A second signpost within Pro 10:1 thru Pro 15:33 is found in Pro 13:13.
Pro 13:13, “Whoso despiseth the word shall be destroyed: but he that feareth the commandment shall be rewarded.”
This signpost is placed within a group of verses (Pro 13:1-25) that deal largely with the issue of financial blessings from the Lord. Thus, it promises a reward to those who fear the Lord.
In Pro 14:26-27, we see a signpost that refers to an abundant life. These two verses are placed within a group of proverbs that deal with one’s understanding of circumstances around him.
JFB notes that the parallelisms of Pro 10:1 to Pro 15:33 are mostly antithetic, that is, sayings that contrast values in life. They contrast the wise man to the fool. However, the couplets in Pro 16:1 to Pro 22:16 are synthetic. That is, these synthetic sayings in Pro 16:1 to Pro 22:16 are different in that they are one-verse proverbs that explain one another. The second part of the couplet further explains and builds its thoughts upon the first part of the couplet.
Outline Here is a proposed outline:
1. Justification: Antithetic Proverbs Pro 10:1 to Pro 15:33
2. Indoctrination: Synthetic Proverbs Pro 16:1 to Pro 22:16
Fuente: Everett’s Study Notes on the Holy Scriptures
Justification: The Journey to a Place of Rest ( Pro 10:1 to Pro 29:27 ) In Proverbs 10-29 we find a new emphasis regarding our spiritual journey in life. We have heard the call of wisdom in the first nine chapters. Now we have to make the choice to follow the path of wisdom, or the path of the fool. It is our decision to pursue wisdom that will justify us before God. Thus, the underlying theme of Proverbs 10-29 is our justification before God the Father, while the final chapter brings us to a place of rest, which is the destination for man’s spiritual journey in life.
Throughout Proverbs 10-29 we encounter hundreds of individual proverbs that appear to have no organized arrangement in which they are presented us. This is because in the journey of life, our encounters with the wise man and the fool appear to come in the same random order. However, God has placed all things in His divine order. When we read individual proverbs, they appear to be randomly assembled, but if we will step back and look at them as a whole or in groups, we can see an order. These proverbs are clearly grouped together by themes, such as a pure heart, the tongue, a long life, and wealth. In the same way, the circumstances that we face in our daily lives appear to have no particular order. We see very little of God’s hand in our lives in a single day, but when we step back and look as our lives over the months or years, we very clearly see God’s sovereign hand at working in our lives. We recognize that He is divinely orchestrating His purpose and plan for our lives. This is the way that the verses in the book of Proverbs are arranged.
We have seen that Proverbs 1-9, about one third of the book, is man’s call to follow the path of wisdom. Thus, about one third of the book of Proverbs is an introduction, or a preparation, for the rest of this book. Why is that so? We know that Solomon was chosen to be the successor to the throne at his birth. Therefore, he received many years of training under King David for this great task. Even today, we spent the first twenty years of our lives going to school and training for a profession, which is about one third of our lives. We spend the next two thirds of our lives building upon these twenty years of preparation. In our lives, we spend the first twenty years in preparation, the next twenty years sowing, and the last twenty years reaping what we have sown. This is why these years seem to be turning points in many people’s lives. This was the pattern in King Solomon’s life of preparation and growing in wisdom, and this is the pattern found in the book of Proverbs. It is important to note that a season of preparation is something that God has designed and instituted in the human life. He created every human being with the capacity to be shaped and molded through a training process. We often use the term “brainwashing” in a negative sense to refer to a person who has been programmed to think in a negative way; but proper training also reprograms the mind and prepares an individual for the tasks of life. Our human make-up of the spirit, soul, and body were designed to receive training before practical application and abundant living can be achieved.
Although we will study these proverbs, we will find ourselves falling short of fulfilling them in our everyday lives. None of us has walked flawlessly in obedience to any single proverb. Therefore, each individual proverb reveals God’s standard of righteousness, pointing us to Jesus, who alone fulfilled this divine standard in our behalf. In this sense, this collection of proverbs is a collection of redemptive proverbs, revealing our need for a Redeemer, who alone fulfilled every proverb.
Outline Here is a proposed outline:
1. Justification: Solomon’s First Collection Pro 10:1 to Pro 22:16
2. Divine Service: Sayings of the Wise Pro 22:17 to Pro 24:34
3. Perseverance: Solomon’s Second Collection by Hezekiah Pro 25:1 to Pro 29:27
Fuente: Everett’s Study Notes on the Holy Scriptures
Indoctrination: Solomon’s First Collection of Proverbs (Synthetic) – On our journey in chapters 10-15, we have learned to make wise choices and to avoid foolish decisions. In chapter 16, we begin to see that God’s purpose and plan in our lives is bigger than just daily decision-making. This section of Proverbs (Pro 16:1 to Pro 22:16) reveals the divine intervention of God on this journey in life. We must now learn that God has an all-inclusive divine plan for all of his creation, for all of mankind, and a plan for you and me in particular. We must learn not only to make a wise decision, but we must evaluate this decision in light of God’s divine plan for our lives. It is only by God’s divine intervention in our daily lives that we will be able to stay on the path that leads to eternal rest. God will intervene in order to keep our life balanced so that we will not stray in any one direction to far. Therefore, the journey becomes narrower and choices must be made more carefully.
Proverbs 10-15 have given us one-verse sayings that are clearly antithetical. That is, the first part of the verse contrasts with the second part. However, beginning in Pro 16:1 to Pro 22:16, we see a different type of proverb. In this next section of the book of Proverbs the one-verse says have two parts that complement one another. That is, the second phrase amplifies, or further explains, the first phrase, rather than contrast its counterpart. This means that the training is getting a little more intensive. This new section requires more contemplation that the previous section. Rather than contrasting the difference between the wise man and the fool, we begin to learn the consequences of our decisions, whether wise or foolish. We now move from identifying the wise and the fool (Pro 10:1 thru Pro 15:33) into learning the lasting effects that wisdom and foolishness have in our lives (Pro 16:1 thru Pro 22:16). We must learn that we will always reap the consequences of our behavior. This is the process of indoctrination that is a vital part of our spiritual journey.
As we look for signposts within this passage that confirm this theme, we find them in Pro 16:6 and Pro 19:23, which tell us that the fear of the Lord brings forgiveness of our sins and it delivers us from the visitation of evil that judges the wicked.
Pro 16:6, “By mercy and truth iniquity is purged: and by the fear of the LORD men depart from evil.”
Pro 19:23, “ The fear of the LORD tendeth to life: and he that hath it shall abide satisfied; he shall not be visited with evil.”
It is interesting to note that the opening chapter of this lengthy passage begins with the theme of the sovereignty of God. This passage is place at this place on our journey in order that we might learn that God’s ways always prevail over man’s ways and that we must always reap what we sow.
Therefore, the truths in Pro 16:1 to Pro 22:16 are a little deeper in meaning that the previous section of Pro 10:1 to Pro 15:33. On our journey in Proverbs 10-15, we have seen how a man can make choices that will identify his character. Now, beginning in chapter 16, we take a deeper lesson in life in order to see a bigger picture. Although the outcome in life rests upon our daily choices, we must learn that God intervenes in our lives in order to include us into His divine plan for all of His creation, and for all of mankind. This means that God has a plan for you and me in particular.
Then, we see a signpost at Pro 22:4 as an indication that this phase of learning is ending. Note:
Pro 22:4, “By humility and the fear of the LORD are riches, and honour, and life.”
Therefore, Pro 22:4 does not describe the beginning of wisdom (Pro 1:1 thru Pro 9:18), nor the instruction of wisdom (Pro 10:1 thru Pro 15:33), but rather the effects of applying wisdom to our lives. That is, wisdom brings to us the full rewards of riches, honour and life.
Fuente: Everett’s Study Notes on the Holy Scriptures
v. 1. Through desire a man, having separated himself, seeketh and intermeddleth with all wisdom, rather,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
Pro 18:1
This is a difficult verse, and has obtained various interpretations. The Authorized Version gives, Through desire a man, having separated himself, seeketh and intermeddleth with all wisdom; i.e. a man who has an earnest desire for self-improvement will hold himself aloof from worldly entanglements, and, occupying himself wholly in this pursuit, will become conversant with all wisdom. This gives good sense, and offers a contrast to the fool in Pro 18:2, who “hath no delight in understanding.” But the Hebrew does not rightly bear this interpretation. Its conciseness occasions ambiguity. Literally, For his desire a man who separates himself seeks; in (or against) all wisdom he mingles himself. There is a doubt whether the life of isolation is praised or censured in this verse. Aben Ezra and others of Pharisaic tendencies adopt the former alternative, and explain pretty much as the Authorized Version, thus: “He who out of love of wisdom divorces himself from home, country, or secular pursuits, such a man will mix with the wise and prudent, and be conversant with such.” But the maxim seems rather to blame this separation, though here, again, there is a variety of interpretation. Delitzsch, Ewald, and others translate, “He that dwelleth apart seeketh pleasure, against all sound wisdom he showeth his teeth” (comp. Pro 17:14). Nowack, after Bertheau, renders, “He who separates himself goes after his own desire; with all that is useful he falls into a rage.” Thus the maxim is directed against the conceited, self-willed man, who sets himself against public opinion, delights in differing from received customs, takes no counsel from others, thinks nothing of public interests, but in his mean isolation attends only to his own private ends and fancies (comp. Heb 10:25). The Septuagint and Vulgate (followed by Hitzig) read in the first clause, for taavah, “desire,“ taanah, “occasion;” thus: “He who wishes to separate from a friend seeks occasions; but at all time he will be worthy of censure.” The word translated “wisdom” (tushiyah) also means “substance,” “existence;” hence the rendering, “at all time,” omni existentia, equivalent to omni tempore.
Pro 18:2
A fool hath no delight in understanding. This may mean that he takes no pleasure in the wisdom of others, is self-opinionated; or, it may be, does not care for understanding in itself, apart from the use which he can make of it. Vulgate, “The fool receives not the words of wisdom;” Septuagint, “A man of no sense has no need of wisdom.” To try to teach a fool is to cast pearls before swine, and to give that which is holy unto dogs. But that his heart may discover itself; i.e. his only delight is in revealing his heart, displaying his un-wisdom and his foolish thoughts, as in Pro 12:28; Pro 13:16; Pro 15:2. He thinks that thus he is showing himself superior to others, and benefiting the world at large. The LXX. gives the reason, “For rather by folly he is led.”
Pro 18:3
When the wicked cometh, then cometh also contempt. The contempt here spoken of is not that with which the sinner is regarded, but that which he himself learns to feel for all that is pure and good and lovely (Psa 31:18). As the LXX. interprets, “When the wicked cometh into the depth of evil, he despiseth,” he turns a despiser. So the Vulgate. Going forward in evil, adding sin to sin, he end by casting all shame aside, deriding the Law Divine and human, and saying in his heart, “There is no God.” St. Gregory, “As he who is plunged into a well is confined to the bottom of it; so would the mind fall in, and remain, as it were, at the bottom, if, after having once fallen, it were to confine itself within any measure of sin. But when it cannot be contented with the sin into which it has fallen, while it is daily plunging into worse offences, it finds, as it were, no bottom to the well into which it has fallen, on which to rest. For there would be a bottom to the well, if there were any bounds to his sin. Whence it is well said, ‘When a sinner hath come into the lowest depth of sins, he contemneth.’ For he puts by returning, because he has no hope that he can be forgiven. But when he sins still more through despair, he withdraws, as it were, the bottom from the well, so as to find therein no resting place” (‘Moral.,’ 26.69, Oxford transl.). Even the heathen could see this terrible consequence. Thus Juvenal is quoted (‘Sat.,’ 13.240, etc.)
“Nam quis
Peccandi finem posuit sibi? quando receipt
Ejectum semel attrita de fronte ruborem?
Quisnam hominum est, quem tu contentum videris uno
Flagitio?“
And with ignominy cometh reproach. Here again it is not the reproach suffered by the sinner that is meant (as in Pro 11:2), but the abuse which he heaps on others who strive to impede him in his evil courses. All that he says or does brings disgrace, and he is always ready to revue any who are better than himself. Both the Septuagint and the Vulgate make the wicked man the victim instead of the actor, thus: “but upon him there cometh disgrace and reproach.” The Hebrew does not well admit this interpretation.
Pro 18:4
The words of a man’s mouth are as deep waters. “Man” (ish) here means the ideal man in all his wisdom and integrity, just as in Pro 18:22 the ideal wife is intended under the general term “wife.” Such a man’s words are as deep waters which cannot be fathomed or exhausted. The metaphor is common (see Pro 20:5; Ecc 7:24; Ec 21:13). For “mouth,” the Septuagint reads “heart:” “Deep water is a word in a man’s heart.” The second hemistich explains the first: The well spring of wisdom as a flowing (gushing) brook. A man’s words are now called a well spring of wisdom, gushing forth from its source, the wise and understanding heart, pure, fresh, and inexhaustible. Septuagint, “And it leapeth forth () a river and a fountain of life.” Or we may, with Delitzsch, take the whole as one idea, and consider that a man’s words are deep waters, a bubbling brook, and a fountain of wisdom.
Pro 18:5
It is not good to accept the person of the wicked. To “accept the person” is to show partiality, to be guided in judgment, not by the facts of a case, or the abstract principles of right or wrong, but by extraneous considerations, as a man’s appearance, manners, fortune, family. (For the expression, comp. Le Pro 19:15; Deu 1:17; and in our book, Pro 24:23; Pro 28:21.) The Septuagint phrase is , which St. Jude adopts (Jud 1:16). Other writers in the New Testament use in the same sense; e.g. Luk 20:21; Gal 2:6). To overthrow (turn aside) the righteous in judgment is not good (comp. Isa 10:2). The construction is the same as in Pro 17:26. The LXX. adds in the second clause, , which makes the sentence clear; not seeing this, the Vulgate renders, ut declines a veritate judicii. The offence censured is the perversion of justice in giving sentence against a righteous man whose cause the judge has reason to know is just.
Pro 18:6
A fool’s lips enter into contention; literally, come with quarrel (comp. Psa 66:13); i.e. they lead him into strife and quarrels; miscent se rixis, Vulgate; “lead him into evils,” Septuagint. The foolish man meddles with disputes in which he is not concerned, and by his silly interference not only exposes himself to reprisals, but also exacerbates the original difficulty. His mouth calleth for strokes. His words provoke severe punishment, “stripes for his back,” as it is said in Pro 19:29. Septuagint, “His mouth which is audacious calls for death.”
Pro 18:7
The results of the fool’s disposition and actions are further noted. A fool’s mouth is his destruction (comp. Pro 10:15; Pro 13:9; Ecc 10:12). A mediaeval adage pronounces, “Ex lingua stulta veniunt incommoda multa.” His lips are the snare of his soul; bring his life into danger (see on Pro 12:13; comp. Pro 13:14; Pro 14:27; Pro 17:28). So St. Luke (Luk 21:35) speaks of the last day, coming upon men like “a snare (),” the word used by the Septuagint in this passage.
Pro 18:8
The words of a tale bearer are as wounds. Nergan, “tale bearer,” is better rendered “whisperer” (see on Pro 16:28). The Authorized Version reminds one of the mediaeval jingle
“Lingua susurronis
Est pejor felle draconis.”
The verse recurs in Pro 26:22; but the word rendered “wounds” (mitlahamim) is to be differently explained. It is probably the hithp. participle of laham,“ to swallow,” and seems to mean “dainty morsels,” such as one eagerly swallows. Thus Gesenius, Schultens, Delitzsch, Nowack, and others. So the clause means, “A whisperer’s words are received with avidity; calumny, slander, and evil stories find eager listeners.” The same metaphor is found in Pro 19:28; Job 34:7. There may, at the same time, be involved the idea that these dainty morsels are of poisonous character. Vulgate, Verba bilinguis, quasi simplicia, “The words of a man of double tongue seem to be simple,” which contains another truth. They go down into the innermost parts of the belly (Pro 20:27, Pro 20:30). The hearers take in the slanders and treasure them up in memory, to be used as occasion shall offer. The LXX. omits this verse, and in its place introduces a paragraph founded partly on the next verse and partly on Pro 19:15. The Vulgate also inserts the interpolation, “Fear overthrows the sluggish; and the souls of the effeminate () shall hunger.”
Pro 18:9
He also that is slothful (slack) in his work. A man that does his work in some sort, but not heartily and diligently, as one who knows that labour is not only a duty and necessity, but a means of sanctification, a training for a higher life. Is brother to him that is a great waster; a destroyer. “Brother” is used as “companion” in Pro 28:24 (comp. Job 30:29), for one of like attributes and tendencies; as we say, “next door to;” and the destroyer is, as Nowack says, not merely one who wastes his property by reckless expenditure, but one who delights in such destruction, finds a morbid pleasure in haves and ruin. So the maxim asserts that remissness in duty is as mischievous as actual destructiveness. “An idle brain,” say the Italians, “is the devil’s workshop.” The word rendered “great” is baal (Pro 1:19), “owner,” patrono (Montanus), domino (Vatablus); and, taking this sense, according to Wordsworth and others, the sentence implies that the servant who is slothful is brother to a master who is a prodigal. But the interpretation given above is best founded. The LXX; reading instead of, , renders, “He who healeth not ( ) himself in his works is brother to him who destroyeth himself.” Maxims concerning laziness are found in other places; e.g. Pro 10:4; Pro 12:11, Pro 12:24; Pro 23:21.
Pro 18:10
The Name of the Lord is a strong tower. The Name of the Lord signifies all that God is in himselfhis attributes, his love, mercy, power, knowledge; which allow man to regard him as a sure Refuge. “Thou hast been a Shelter for me,” says the psalmist (Psa 61:3), “and a strong Tower from the enemy.” The words bring before us a picture of a capitol, or central fortress, in which, at times of danger, the surrounding population could take refuge. Into this Name we Christians are baptized; and trusting in it, and doing the duties to which our profession calls, with faith and prayer, we are safe in the storms of life and the attacks of spiritual enemies. The righteous runneth into it (the tower), and is safe; literally, is set on high; exaltabitur, Vulgate; he reaches a position where he in set above the trouble or the danger that besets him. Thus St. Peter, speaking of Christ, exclaims (Act 4:12), “Neither is there salvation in any other; for there is none other Name under heaven given among men, whereby we must be saved.” “Prayer,” says Tertullian (‘De Orat.,’ 29), “is the wall of faith, our arms and weapons against man who is always watching us. Therefore let us never go unarmed, night or day. Under the arms of prayer let us guard the standard of our Leader; let us wait for the angel’s trumpet, praying.” Septuagint, “From the greatness of his might is the Name of the Lord; and running unto it the righteous are exalted.”
Pro 18:11
In contrast with the Divine tower of safety in the preceding verse is here brought forward the earthly refuge of the worldly man. The rich man’s wealth is his strong city. The clause is repeated from Pro 10:15, but with quite a different conclusion. And as an high wall in his own conceit. The rich man imagines his wealth to be, as it were, an unassailable defence, to preserve him safe amid all the storms of life. (bemaskitho), rendered “in his own conceit,” is, as Venetian has, , “in his imagination,” maskith being “an image or picture,” as in Le Pro 26:1; Eze 8:12; but see on Pro 25:11. Aben Ezra brings out the opposition between the secure and stable trust of the righteous in the Lord’s protection, and the confidence of the rich worldling in his possessions, which is only imaginary and delusive. Vulgate, Et quasi murus validus circumdans eum, “Like a strong wall surrounding him;” Septuagint, “And its glory () greatly overshadows him;” i.e. the pomp and splendour of his wealth are his protection, or merely paint him like a picture, having no real substance. The commentators explain the word in both senses.
Pro 18:12
(Comp. Pro 16:18; Pro 15:33; where the maxims are found in almost the same words.)
Pro 18:13
He that answereth a matter, etc. Thus Ecclesiasticus 11:8, “Answer not before thou hast heard the, cause; neither interrupt men in the midst of their talk.” A reminiscence of the passage occurs in the Talmud (‘Aboth.’ 5. 10), “I weighed all things in the balance, and found nothing lighter than meal; lighter than meal is the betrothed man who dwells in the house of his intended father-in-law; lighter than he is a guest who introduces a friend; and lighter than he is the man who answers before he has heard the other’s speech”. So Menander
.
Seneca, ‘Medea,’ 199
“Qui statuit aliquid, parte inaudita altera,
AEquum licet statuerit, haud aequus erit.”
Pro 18:14
The spirit of a man will sustain his infirmity. That high property or faculty of man called “spirit” enables the body to bear up against trouble and sickness (comp. Pro 17:22). The influence of the mind over the body, in a general sense, is here expressed. But taking “spirit” in the highest sense, in the trichotomy of human nature, we see an intimation that the grace of God, the supernatural infusion of his presence, is that which strengthens the man and makes him able to endure with patience. But a wounded (broken) spirit who can bear? The body can, as it were, fall back upon the support of the spirit, when it is distressed and weakened; but when the spirit itself is broken, grieved, wearied, debilitated, it has no resource, no higher faculty to which it can appeal, and it must succumb beneath the pressure. Here is a lesson, too, concerning the treatment of others. We should be more careful not to wound a brother’s spirit than we are to refrain from doing a bodily injury; the latter may be healed by medical applications; the former is more severe in its effects, and is often irremediable. In the first clause, “spirit,” is masculine, in the second it is feminine, intimating by the change of gender that in the former case it is a manly property, virile moral quality, in the latter it has become weakened and depressed through affliction. Septuagint, “A prudent servant soothes a man’s wrath; but a man of faint heart () who will endure?” The LXX. take “spirit” in the sense of anger, and “infirmity” as standing for a servant, though whore they find “prudent” is difficult to say. Vulgate, Spiritum vero ad irascendum facilem, quis poterit sustinere? The Latin interpreter takes one form of weakness of spirit, viz. irascibility, as his interpretation of , “wounded.” St. Gregory (‘Moral.,’ 5.78) has yet another version, “Who can dwell with a man whose spirit is ready to wrath?” adding, “For he that does not regulate his feelings by the reason that is proper to man, must needs live alone like a beast.”
Pro 18:15
The first clause is similar to Pro 15:14; the second gives a kind of explanation of the formerthe understanding of the wise man is always expanding and increasing its stores, because his ear is open to instruction, and his ability grows by wholesome exercise (comp. Pro 1:5). Daath, “knowledge,” which is used in both clauses, the LXX. translates by two words, and .
Pro 18:16
A man’s gift maketh room for him (comp. Pro 19:6). Mattam, “gift,” has been taken in different senses. Some consider it to mean a bribe offered for underhand or fraudulent purposes; but the context does not lead to this conclusion, and the parallel passage mentioned above makes against it. Hitzig sees in it a spiritual gift, equivalent to ; but such a meaning is not elsewhere attached to the word. The term here signifies the present which duty or friendship offers to one whom one wishes to please. This paves a man’s way to a great person’s presence. Bringeth him before great men. The Oriental custom of offering suitable gifts to one in authority, when a favour or an audience is desired, is here alluded to. So the Magi brought gifts so the newborn King at Bethlehem (Mat 2:11). In a spiritual sense, the right use of riches opens the way to eternal life, evincing a man’s practical love of God and man; as Christ says (Luk 16:9), “Make to yourselves friends by means of the mammon of unrighteousness; that, when it shall fail, they may receive you into the eternal tabernacles” (Revised Version).
Pro 18:17
He that is first in his own cause seemeth just; Revised Version, he that pleadeth his cause first seemeth just. A man who tells his own story, and is the first to open his case before the judge or a third party, seems tot the moment to have justice on his side. But his neighbour cometh and searcheth him out (Pro 28:11). The “neighbour” is the opposing party Septuagint, which recalls Mat 5:25he sifts and scrutinizes the statements already given, shows them to be erroneous, or weakens the evidence which appeared to support them. Thus the maxims, “One story is good till the other is told,” and “Audi alteram partem,” receive confirmation. Vulgate, Justus prior est accusator sui. So Septuagint, “The righteous is his own accuser in opening the suit ( ).” He cuts the ground from under the adversary’s feet by at once owning his fault. St. Gregory more than once, in his ‘Moralia,’ adduces this rendering. Thus on Job 7:11, “To put the mouth to labour is to employ it in the confession of sin done, but the righteous man doth not refrain his mouth, in that, forestalling the wrath of the searching Judge, he falls wroth upon himself in words of self-confession. Hence it is written, ‘The just man is first the accuser of himself'” (so lib. 22.33).
Pro 18:18
The lot causeth contentions to cease (comp. Pro 16:33). If this verse is taken in connection with the preceding, it refers to the decision in doubtful cases, where the evidence is conflicting and ordinary investigation fails to elicit the truth satisfactorily. The lot, being considered to show the judgment of God, settled the question. And parteth between the mighty. If it were not for the decision by lot, persons of eminence and power would settle their differences by violent means. This peaceful solution obviates all such contentions. The Septuagint, in place of “lot” (), reads now , “silent;” but it is evidently originally a clerical error, perpetuated by copyists. The error is noted by a second hand in the margin of the Sinaitic Manuscript.
Pro 18:19
A brother offended is harder to be won than a strong city. Something must be supplied on which the comparative notion min, “than,” depends. So we may understand “resists more,” or something similar. A brother or a once close friend, when injured or deceived, becomes a potent and irreconcilable enemy. The idea of the preceding verses is carried on, and the primary thought is still concerning lawsuits and matters brought before a judge. This is shown in the second clause by the use of the word “contentions” (midyanim). And their contentions are like the bars of a castle. They close the door against reconciliation, shut the heart against all feeling of tenderness. True it is, (Eurip; ‘Fragm.’). And again, ‘Iph. Aul.,’ 376
.
Aristotle also writes thus (‘De Republ.,’ 7.7): “If men receive no return from those to whom they have shown kindness, they deem themselves, not only defrauded of due gratitude, but actually injured. Whence it is said, ‘Bitter are the quarrels of friends;’ and, ‘Those who love beyond measure also hate beyond measure.'” An English maxim gloomily decides, “Friendship once injured is forever lost.” Pliny (‘Hist. Nat.,’ 37.4), “Ut adamas, si frangi contingat malleis, in minutissimas dissidit crustas, adeo ut vix oculis cerni queant: ita arctissima necessitudo, si quando contingat dirimi, in summam vertitur simultatem, et ex arctissimis foederibus, si semel rumpantur, maxima nascuntur dissidia.” Ecclesiasticus 6:9, “There is a friend, who being turned to enmity will also discover thy disgraceful strife,” i.e. will disclose the quarrel which according to his representation will redound to thy discredit. The Vulgate and Septuagint have followed a different reading from that of the present Hebrew text: “Brother aided by brother is like a strong and high city, and he is powerful as a well founded palace,” Septuagint. The last clause is rendered in the Vulgate. Et judicia quasi vectes urbium; where judicia means “lawsuits,” legal disputes; these bar out friendship. The first member of the sentence in the Greek and Latin recalls Ecc 4:9, etc; “Two are better than one; because they have a good reward for their labour,” etc. St. Chrysostom, commenting on Eph 4:3 (‘Hom.,’ 9.), writes, “A glorious bond is this; with this bond let us bind ourselves together alike to one another and to God. This is a bond that bruises not, nor cramps the hands it binds, but it leaves them free, and gives them ample play and greater energy than those which are at liberty. The strong, if he be bound to the weak, will support him, and not suffer him to perish; and if again he be tied to the indolent, he will rather rouse and animate. ‘Brother helped by brother,’ it is said, ‘is as a strong city.’ This chain no distance of place can interrupt, neither heaven, nor earth, nor death, nor anything else, but it is more powerful and stronger than all things.”
Pro 18:20
With the first clause, comp, Pro 12:14, and with the second, Pro 13:2. A man’s belly; i.e. himself, his mind and body, equivalent to shall he be filled, or satisfied, in the second clause. A man must accept the consequences of his words, good or evil. The next verse explains this.
Pro 18:21
Death and life are in the power of the tongue; literally, in the hand of the tongue. The tongue, according as it is used, deals forth life or death; for speech is the picture of the mind (comp. Pro 12:18; Pro 26:28). The vast importance of our words may be learned from Jas 3:1-18.; and our blessed Lord says expressly (Mat 12:36, etc.), “Every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned.” Hence the gnome
intimating that the tongue is the real controller of man’s destiny; and another
By words alone is life of mortals swayed.”
And they that love it (the tongue) shall eat the fruit thereof. They who use it much must abide the consequences of their words, whether by kind and pure and edifying conversation they contribute health and life to themselves and others, or whether by foul, calumnious, corrupting language they involve themselves and others in mortal sin. For “they that love it,” the Septuagint has, , “they who get the mastery over it.”
Pro 18:22
Whoso findeth a wife findeth a good thing. A good wife is meant, a virtuous, prudent helpmate, as in Pro 12:4; Pro 19:14; and 31. The epithet is omitted, because the moralist is thinking of the ideal wife, the one whoso union is blessed, who alone deserves the holy name of wife. Thus in Pro 19:4 we had the ideal man spoken of. Septuagint, ,“ findeth graces,” viz. peace, union, plenty, ruder (see a different view, Ecc 7:26-28). And obtaineth favour of the Lord (Pro 8:35; Pro 12:2); or, hath obtained (Pro 3:13), as shown by the consort whom God has given him. Ratson, “good will,” “favour,” is rendered by the Septuagint , and by the Vulgate, jucunditatem, “cheerfulness,” “joyousness” (see on Pro 19:12). Ecclesiasticus 26:1, etc; “Blessed is the man that hath a good wife, for the number of his days shall be double. A virtuous () woman rejoiceth her husband, and he shall fulfil the years of his life in peace. A good wife is a good portion which shall be given in the portion of them that fear the Lord.” “A good wife,” says the Talmud. “is a good gift; she shall be given to a man that feareth God.” And again, “God did not make woman from man’s head, that she should not rule over him; nor from his feet, that she should not be his slave; but from his side, that she should be near his heart”. A Greek gnome runs
The Septuagint and Vulgate here introduce a paragraph which is not in the Hebrew, and only partly in the Syriac. It seems to be a further explanation of the statement in the text, founded on the practice prevalent at the time when the Septuagint Version was composed, which appears to have made divorce a recognized necessity in the case of adultery: “He who casteth away a good a wife casteth away good things; but he who retaineth an adulteress is a fool and impious.” The advice of Siracides concerning a wicked wife is austere: “If she go not as thou wouldest have her, cut her off from thy flesh” (Ecclesiasticus 25:26). Nothing is here said about the marriage of divorced persons; but the absolute indissolubility of the marriage bond was never held among the Jews, a certain laxity being allowed because of the hardness of their heart (Mat 5:32; Mat 19:8, etc.). The original intently of the marriage contract was re-established by Christ.
Pro 18:23
This and the following verse, and the first two verses of the next chapter, are not found in the chief manuscripts of the Septuagint, though in later codices they have been supplied from the version of Theodotion. The Codex Venetus Marcianus (23, Holmes and Parsons) is the only uncial that contains them. The poor useth intreaties; but the rich answereth roughly. The irony of the passage is more strongly expressed by Siracides: “The rich man hath done wrong, and yet he threateneth withal: the poor is wronged, and he must intreat also” (Ecclesiasticus 13:3). The rich man not only does wrong, but accompanies the injury with passionate language and abuse, as if he were the sufferer; while the poor man has humbly to ask pardon, as if he were in the wrong. Thus the Roman satirist writes
“Libertas pauperis haec est:
Pulsatus rogat et pugnis concisus adorat,
Ut liceat paucis cum dentibus inde reverti.”
(Juv; ‘Sat.,’ 3.299.)
Aben Ezra explains the verse as denoting that a poor man making a submissive request from a rich man is answered cruelly and roughly. The hardening effect of wealth is seen in our Lord’s parables of Dives and Lazarus (Luk 16:1-31), and the Pharisee and the publican (Luk 18:1-43).
Pro 18:24
A man that hath friends must show himself friendly. The Authorized Version is certainly not correct. The Hebrew is literally, a man of friends will come to destruction. The word (hithroea) is the hithp, infinitive of , “to break or destroy” (comp. Isa 24:19); and the maxim means that the man of many friends, who lays himself out to make friends of bad and good alike, does so to his own ruin. They will fled upon him, and exhaust his resources, but will not stand by him in the day of calamity, nay, rather will give a helping hand to his downfall. It is not the number of so called friends that is really useful and precious. But there is a friend that sticketh closer than a brother (Pro 17:17; Pro 27:10).
.
“Thy true friends hold as very brethren.”
The Vulgate has, Vir amabilis ad societatem magis amicus erit quam frater, “A man amiable in intercourse will be more of a friend than even a brother.”
HOMILETICS
Pro 18:10
A strong tower.
These words suggest to us an image of a disturbed country with a massive fortified tower standing in its midst, ready to serve as a refuge for the peasants, who till the fields when all is peaceful, but who flee to the tower for shelter when they see the enemy scouring over the plain. The baronial castles of England served the same purpose when our own country was suffering from the ravages of war. In the dangers of life the Name of the Lord is a similar refuge for his people.
I. NOTE THE NATURE OF THE TOWER. “The Name of the Lord.”
1. God himself. “God is our Refuge and Strength” (Psa 46:1). He does not send an angel to protect us. The Church is not a citadel for those who have not first found their shelter in God. But God is with his people for their protection. Even when we have sinned we must “flee from God to God”from his wrath to his mercy.
2. The God of Israel. The Lord, Jehovah. He is known in revelation, and he has been proved in history. This is no new tower that has not been tried and may be found faulty in the hour of need, like a fortress that has never been besieged. The story of God’s people in all ages is one long confirmation of its venerable strength.
3. God as he is revealedin his Name. This implies two things.
(1) Our knowledge of God. The name is significant of the attributes. God is what his Name signifies.
(2) God’s own glory and faithfulness. He is sometimes appealed to for his Name’s sake. For the sake of his glory, and also his fidelity to his promises, his protecting grace is expected.
II. OBSERVE THE CHARACTER OF THE REFUGE. A tower.
1. Strong. God is a Fortress. We do not confide in a weak goodness. Our security is in God’s strength.
2. Lofty. The tower stands high up above the plain. It is the opposite to a mine. We must look up for shelter. We must climb to God. Our safety is in aspiration,
3. In our midst. Though the top of the tower soars above our heads, its foundation is at our feet, and we can enter it from where we stand. God is near at hand for shelter and safety.
4. Conspicuous. A cave may not be easily discovered among the rocks of the hillside, but a tower is visible to all. Though the presence of God is not visible to the eye of sense, the revelation of the gospel is open and conspicuous.
III. CONSIDER HOW THE REFUGE MAY BE USED.
1. For the righteous. The tower is a shelter from undeserved suffering, as in the case of Job. Here wronged innocence is safe. It is also for all the redeemed who stand before God in the new righteousness of Christ. We cannot be sheltered by God till we are reconciled to God.
2. By entering it. There is no safety in looking at it. It is necessary to flee to God in order to be protected by him. The fugitive may even need to run to reach the tower before the foe overtakes him.
3. With safety. It is not a palace with a banqueting hall and couches of ease. It is a fortress, and therefore it may not always be comfortable; but it is safe. We are safe with God.
Pro 18:13
The folly of hasty judgment
We may observe some of the cases in which this folly of answering a matter before it is heard is commonly practised.
I. THE SOCIAL RELATIONS. Men are often too quick in forming their opinions of other people. A superficial glance is considered enough for an irrevocable verdict. The sentence is pronounced and the neighbour is characterized before he has had a fair chance of revealing his true nature.
1. This is ungenerous. We ought to give a man every opportunity of showing the good that is in him, and to be ready to believe that there may be an unseen goodness that is slow to come to the surface.
2. It is untruthful. The verdict should never go beyond the evidence.
3. It is hurtful. Much harm has been done by the hasty circulation of raw tales of idle calumny. It would be well to take warning, pause, and inquire before encouraging such mischievous gossip.
4. It is foolish. Surely we ought to know that a human character is not to be thus rapidly read off. If we are wise we shall be slow in forming a judgment on our neighbours.
II. IN RELIGIOUS BELIEF. Men are only too hasty in forming their opinions in religion. A minimum of evidence and a maximum of prejudice contribute to form the faith of many people. The same is equally true in regard to unbelief. It does not require much knowledge to show that prejudice is rife in the camp of those who venture to call themselves “free thinkers.” Bigotry is always blind. No men are so perverse as the dogmatic. Just in proportion to their assurance is the weakness of the grounds on which they base their assertions. On the other hand, the fear of forming a false judgment should not drive us into a perpetual suspension of inquiry. We can hear the matter of Divine revelation. Our duty is neither to rush to a hasty conclusion nor to retreat into paralyzing doubt, but to “search the Scriptures,” “try the prophets,” and “hear” the teaching on which we can found our convictions. To fail of this is foolishness that must end in shame, because in the end truth must conquer, and then all the votaries of prejudice will be confounded.
III. IN OUR CONDUCT TOWARDS GOD. This is more personal and practical than the question of religious belief, although the two things are very closely connected. We are tempted to misjudge providence, rebel against the action of God, and try to answer him who is unanswerable. Yet we have not the materials for judging God if the very thought of so doing were not presumptuous. We cannot understand his ways, which are other than ourshigher, wider, wiser, better. Perhaps we shall hear the matter at some future time. It may be that when we have reached the other side of the grave we may be able to look back upon the course of life with the light of heaven upon it, and so to solve some of the enigmas of earth. Meanwhile we have no alternative but to walk by faith. Any attempt at a higher flight will but reveal our folly and issue in our shame.
Pro 18:14
Strong in spirit
This thought is near akin to that of Pro 17:22, where the medicinal properties of a merry heart are commended. But there is some difference between the two. Both ascribe vital energy to the inner life, and commend such a cultivation of it as shall conquer weakness and suffering; but the verse now before us treats of vigour of spirit, while the earlier passage commends cheerfulness.
I. A MAN‘S TRUE STRENGTH RESIDES IN HIS INNER LIFE. Samson was a weak man, although he had bodily strength, because he had not strength within. St. Paul was regarded as contemptible in bodily appearance (2Co 10:10), yet he was a hero of fiery energy and rock-like steadfastness. He could say, “When I am weak, then am I strong” (2Co 12:10). The true self is within. All real weakness or power, failure or success, must ultimately spring from this true self. Therefore the first question is as to the condition of the inner life. Those people who live only in the outer experiences do not yet know the deeper meaning of life. We have all to learn how to cultivate the powers of the spirit.
II. STRENGTH IN THE INNER LIFE CAN SUPPORT EXTERNAL INFIRMITY.
1. Weakness of body. No doubt the normal condition of health would be one of mens sana in corpore sano. But when that is not attained, mental health will do much to counteract the evil effects of bodily disease. The mind has so great power over the body that some forms of functional disease are actually cured through mental influences, as in what is called “faith healing.” The will to live is a great help to recovery from an illness. A crushed and broken spirit too often brings the body into a condition which is the despair of the physician. Higher considerations tell in the same direction, and spiritual healththough, perhaps, not what is meant in our textwill sustain, under disease, if it will not lead to bodily cure.
2. Temporal trouble. Misfortune can be borne by a brave, strong spirit; while a crushed, feeble spirit succumbs under it.
3. Spiritual infirmity. It is difficult to resist the frailty of our own souls. But when we cultivate our better selves we are best able to overcome infirmities of temper, selfishness, etc.
III. STRENGTH OF SPIRIT IS A DIVINE GRACE.
1. A gift of God. He can make the weak strong. “He giveth power to the faint, and to them that have no might he increaseth strength” (Isa 40:29).
2. An acquisition of faith. “They that wait upon the Lord shall renew their strength” (Isa 40:1-31 :81). It is possible for the weak to become strong, because all can “wait upon the Lord.” No grace is more needed, and an grace proves itself to be more fruitful.
Pro 18:17
Private judgment
The Protestant claim to the right of private judgment is not without its limitations. Applied to general truths it is unanswerable; but carried out in personal affairs it is often very dangerous. Every man may say that he is the best judge of what concerns himself. But two considerations modify that contention.
1. No one truly knows himself.
2. A man’s doings are not confined to himself. They cross the boundaries of other lives and interests. Therefore, while s man is seemingly making an innocent demand concerning his own business, he is really claiming to be the judge of what affects his neighbours. Hence the need of caution.
I. PRIVATE JUDGMENT IS APPARENTLY JUST, EVEN WHEN IT IS ERRONEOUS. It is rarely that a man will own himself to he in the wrong when he is engaged in any contention with his neighbour.
1. Judgment is prejudiced by previous opinions. We all approach a subject with a stock of prepossessions. Even while honestly intending to make a fair estimate, we cannot but apply the standards of our old set notions. Hence the need of working out “the personal equation.”
2. It is biassed by self-interest. This may be quite unintentional and unconscious. We may not be aware that we are showing any favour to ourselves. Yet so long as the selfishness of human nature remains as it is, there must be a secret weight in the scale inclining it to our own side.
3. It is distorted by self-deception. Not knowing ourselves, we misread our own position. We give ourselves credit for aims that do not exist, and we disregard the real motives that actuate our conduct.
4. It is perverted by ignorance of the position of other people. We think we are acting justly when we do not know all the circumstances of the case. If we could see all the rights and claims of our neighbours we might be ready to admit our own error.
II. PRIVATE JUDGMENT MAY BE CORRECTED BY GENERAL TESTIMONY. We recognize in the law courts that it is only right for both parties to a suit to be heard. The same concession is necessary for obtaining a just estimate of all matters in regard to which differences of opinion are expressed. In private life, in public affairs, in theological controversies, we want to learn how to hear the other side. The very difficulties of private judgment call for the correction that may be thus afforded. But other considerations also demand it.
1. Truth is many sided. Even if we be right, it is possible that our neighbours may not be wrong. Our narrowness prevents us from seeing the solid form of truth and its various facets.
2. Other people have rights. Until these have been considered we cannot be sure that what looks like a most just contention or our own part may not be a trespass upon them.
3. Justice may require investigation. We see the way in which a skilful counsel will break down the most plausible evidence by probing into its weak places; how he will worm secrets out of the most reticent witness. Truth is often revealed through antagonism. The man who prides himself on hoodwinking his fellows is foolish and short sighted. If his insincerity is not discovered on earth, it will be revealed at the great judgment.
Pro 18:22
The blessedness of true marriage
The Bible does not regard marriage as “a failure,” nor does it treat celibacy as a more saintly condition. Even St. Paul, who does not seem to have been a married man, and who is thought by some to undervalue marriage, gives to it a eulogium in describing the union of husband and wife as a copy of the mystical union of Christ and his Church (Eph 5:22-32).
I. THE BLESSEDNESS OF MARRIAGE.
1. The companionship of love. The creation of woman is ascribed to the need of this. “And the Lord God said, It is not good that the man should be alone” (Gen 2:18). In a true marriage a man’s wife is his best friend. Fellowship of soul makes the union more than a mere contract of external relationship. Now, this fellowship is greatly needed for solace amid the cares of life, and strength to face its difficulties. The wife is able to give it to her husband, and the husband to the wife, as no persons in the outer circle of social relationship can hope to offer it.
2. Mutual helpfulness. In the narrative of the creation, God says, concerning Adam, “I will make him a help meet for him” (Gen 2:18). Woman is degraded when she is treated as a toy of idle hours, to amuse in the drawing room, but not to take her share in the serious concerns of life. No true woman would desire so idle a position. The wife who understands the Christian calling will aim at ministering to her husband in all ways of helpfulness that are within her power, but chiefly in helping his higher life; and the duty of the husband towards the wife will be similar.
3. Variety of ministration. The wife is not the counterpart of the husband, but the complement. Human nature is completed in the union of the two. Therefore it is not the part of women to imitate men, nor is inferiority to be assigned to women because they differ from men. The rich, fall, perfect human life is attained by the blending of differences.
II. THE SECRET OF THIS BLESSEDNESS. No ideal of human life can be more beautiful than that of the happy home. The serious question is how it shall be realized.
1. By adaptation. Every woman is not suitable forevery man. Hasty courtships may lead to miserable marriages. So serious a matter as the choice of a companion for life is not to be lightly undertaken if there is to be any hope of its issuing in happiness.
2. By sympathy. There must be mutual confidence between husband and wife if the marriage is to be one of true and lasting blessedness. The Oriental cruelty of imprisonment in the harem, and the Western cruelty of degradation in domestic drudgery, are both fatal to the idea of marriage. Whatever be their position in the social scale, it is possible for husbands and wives to share one another’s interests and enlarge one another’s lives by conceding the fullest mutual confidence.
3. By self-sacrifice. Selfishness is fatal to marriage. Love must learn to give, to suffer, to endure. The happiness is most complete when each seeks it chiefly for the other.
4. By religion. The true marriage must be ratified in heaven. Its happiness may be wrecked on so many hidden rocks that it is not safe to venture on to the unknown sea without the assurance that God is guiding the voyage.
Pro 18:24
The Friend that sticketh closer than a brother.
Without determining for certain which of the various renderings of the first clause of this verse should be adopted, there can be little doubt that it points to the difficulty of maintaining a wide circle of friends in true affection, contrasted with the blessedness of enjoying one deep and real friendship. The second cause which describes that friendship claims our attention on its own account.
I. THE NATURE OF BROTHERLY AFFECTION. If the true friend is even more than a brother, he will have the marks of brotherhood in an exceptional degree. Now, we have to askWhat are those peculiarities of the relation of brotherhood that determine the brother’s affection?
1. Blood relationship. We must all feel the peculiar oneness that belongs to membership in the same family.
2. Close companionship. Brothers are usually brought up together. They share the same hardships, and they enjoy the same family favours. They are knit together by similarity of experience.
3. Community of interests. Brothers share certain family interests in common. Thus families learn to hold together for the general well being of the members.
4. Similarity of constitution. Brothers resemble one another, more or less. To some extent they have common traits of mind, feelings, sympathies, desires. Hence they are drawn together. How great and wonderful must be the friendship that exceeds even this close brotherly affection! Without the natural cause, it yet surpasses the love of brotherhood!
II. THE SIGN OF BROTHERLY AFFECTION. It is seen in cleaving to one’s friend. With the highest type of friendship this will be observed under the most trying circumstances.
1. In spite of the lapse of time. Some friendships are but temporary. But brotherhood is lifelong. So also is the truest friendship.
2. In sore need. Then shallow friendship proves to be false. But at such a time brother should stand by brother.
3. When faithfulness is costly. Possibly one is under a cloud and cruelly misjudged; the brotherly soul will claim this as the most suitable time for showing true affection. Or it may be that some great sacrifice must be made to render needed assistance; this requirement will discover the nature of a friendship, and show whether it be truly that of a brother.
4. When love is tried by indifference or enmity. Though a man be unworthy of his brother, still true brotherly love will not cast him off. This is also the case with the highest friendship.
No doubt the object of Solomon was simply to give us a type and picture of true friendship. But as in a previous case (Pro 17:17), it is impossible for Christians not to recognize the application of the picture to Jesus Christ. His friendship is in all senses truly brotherly. He became a brother Man in order that he might enter into closest relations of love and sympathy with us, and he proves his friendship by doing more than any man ever did for his brother.
HOMILIES BY E. JOHNSON
Pro 18:1-9
Unsocial vices
There is an inner connection between them all.
I. MISANTHROPY. (Pro 18:1.) If this verse be more correctly rendered, this is the meaning yielded. From a diseased feeling the man turns aside to sullen solitude, and thus rejects wisdom. This affords a fine meaning. It is one thing to feel the need of occasional solitude, another to indulge the passion for singularity.
II. OBTRUSIVENESS. (Pro 18:2.) Contrast Pro 18:4. The talkative fool is the very opposite of the misanthrope in his habits; yet the two have this in commonthey both unfit themselves for society. We may go out of solitude to indulge our spleen, or into society to indulge our vanity. Talking for talking’s sake, and all idle conversation, are here marked, if as minor vices, still vices.
III. BASENESS. (Pro 18:3.) The word rendered “contempt” points rather to deeds of shame. And the meaning then will be that the evil of the heart must necessarily discover itself in the baseness of the life. As the impure state of the blood is revealed in eruptions and blotches on the skin, so is it with moral evil.
IV. CONSPIRACY AND PLOTTING. (Pro 18:5.) The figure employed, literally, to lift up a person‘s face, signifies to take his part. All party spirit is wrong, because it implies that truth has not the first place in our affections. But party spirit on behalf of the wicked is an utter abomination, for it implies a positive contempt for, or unbelief in, right and truth.
V. QUARRELSOMENESS. (Pro 18:6, Pro 18:7.) “The apostle, when giving the anatomy of man’s depravity, dwells chiefly on the little member with all its accompanimentsthe throat, the tongue, the lips, the mouth. It is ‘a world of iniquity, defiling the whole body.'” It leads to violence. The deadly blow is prepared for and produced by the irritating taunting word. But there is a recoil upon the quarrelsome man. The tongue to which he has given so evil licence finally ensnares him and takes him prisoner. And the stones he has cast at others fall back upon himself. Thus does Divine judgment reveal itself in the common course of life.
VI. SLANDEROUSNESS. (Pro 18:8.) The word “tale bearer” is represented more expressively in the Hebrew. It is the man that “blows in the ear.” And the picture comes up before the mind of the calumnious word, whispered or jestingly uttered, which goes deep into the most sensitive places of feeling, and wounds, perhaps even unto death.
VII. IDLENESS. (Pro 18:9.) Here we strike upon the root of all these hideous vices. It is the neglect of the man’s proper work which suffers these vile weeds to grow. What emphasis there needs to be laid on the great precept, “Do thine own work”! The idler is brother to the corrupter, or vicious man, and his kinship is certain sooner or later to betray itself. The parable of the talents may be compared here. Then, again, how close are the ideas of wickedness and sloth!J.
Pro 18:10-16
Some conditions of weal and woe
I. CONSTITUTIONS OF LIFE WEAL.
1. First and foremost, religion (Pro 18:10) and humility (Pro 18:12). The Name of Jehovah stands for all that God is (the “I am”). Trust in the Eternal is the real ground of confidence for a creature so transient and frail as man. To put the same truth in another way, it is religious principle which can alone sustain the soul calm and erect amidst distress. And with true religion is ever connected humility. The knowledge of one’s just position in the world is, on the whole, humbling. It is the conceit that one is greater than one really is which is so pernicious inwardly, and will prove so outwardly.
2. Competence of worldly means. (Pro 18:11.) It is the worst hypocrisy and affectation to deny the good of money, even with reference to the culture of the soul. Here we have the common view of riches; they are a source of strength. Truly; but one easily exaggerated.
3. A cheerful temper. (Pro 18:14.) Health is the grand elementary and all-inclusive blessing. Well! one of the main conditions of health is a merry heart, or a disposition to look on the best side of things. “I thank it, poor fool; it keeps on the windy side of care.”
4. An open mind. (Pro 18:15.) The intelligent heart and the ever-listening ear,these are the great instruments or means of knowledge and wisdom. It is good to have many and large windows in the house; and to keep the soul open on all sides to the light of God.
5. Judicious liberality. (Pro 18:16.) We found this lesson insisted on in Pro 17:8. The heathen poet said, “Gifts persuade the gods, gifts persuade dread kings.” Often as the principle is made bad use of, let us recollect it has an opposite aspect, and make friends to ourselves of the “mammon of unrighteousness.”
II. SOURCES OF TROUBLE.
1. Pride. (Pro 17:12.) How emphatic by repetition is the warning against this inward vice (Pro 16:18)! Like the clouds going up the hill, portending rain, so does self-conceit prophesy sorrow.
2. Excessive eagerness. (Pro 17:13.) “Condemn no one,” says the Book of Jesus Sirach (Ecc 11:7), “before thou knowest the matter in question: know first, and then rebuke. Thou shalt not judge before thou hearest the matter; and let others speak first.” Ignorance and self-conceit are ever forward; wisdom holds its strength in reserve.
3. Indulgence in depression. (Verse 14.) “A cast down spirit who can bear?” We must remember that the ailments of the mind are strictly analogous to those of the body; and if the latter are to an indefinite degree under the control of the will, so too are the former. We must believe in the God-given power of the will, or no medicine can avail us.J.
Pro 18:17-21
Evils of the tongue and of contention
I. THE FOLLY OF HASTE IN DEBATE. (Pro 18:17.) “One tale is good till another be told.” This saw holds good of private life, of lawsuits, of controversies in philosophy and theology. Audi alteram, partem,“ Listen to both sides.” This is the duty of the judge, or of him who for the time being plays the judicial part. If we are parties in a debate or a suit, then nothing will hold good except to have the “conscience void of offence.”
II. THE ADVANTAGE OF ARBITRATION. (Pro 18:18.) The lot was the ancient mode of arbitration and settlement of disputes in a peaceful manner. Something corresponding to it in modern times may be adopted as a wise resource where other means of reconciliation have failed. Still better, the general lesson may be drawncommit the decision to the wisdom of God.
III. THE MISERY OF DISSENSION. (Pro 18:19.) The alienated brother or friend is compared to an impregnable fortress. “Oh how hard to reconcile the foes that once were friends!” The sweeter the wine, the sharper the vinegar; and the greater the natural love, the more violent the hate where that love has been injured.
IV. THE SATISFACTION OF WISE COUNSELS. (Pro 18:20; comp. Pro 12:14; Pro 13:2.) The mode of expression is strange to a modern ear, but the thought is familiar and welcome. Words here stand for thoughts; the fruit of the lips comes from the root of the heart. When an intensely modern writer says, “Nothing can bring you peace but the triumph of your principles,” he puts the old truth in a new light.
V. LIFE AND DEATH IN THE TONGUE. (Pro 18:21.) Here is another great principle, vast in its sweep. “Life and death are in the power 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 evil speaking bring death or life to themselves or to others” (Gill). Perhaps it is true that the tongue has slain its ten thousands where the sword has slain only its thousands. The employment of the tongue, whether for good or for evil, in blessing or in cursing (Jas 3:9; 1Co 12:3), brings its own fruit and reward to the speaker. “By thy words thou shalt be justified, and by thy words thou shalt be condemned.”J.
Pro 18:22-24
Love in different relations
I. CONJUGAL LOVE. (Pro 18:22.) The blessing of a good wife. “Young men’s mistresses; companions for middle age; and old men’s nurses” (Lord Bacon). On the choice of a with none but a recluse or a pedant would pretend to lay down infallible precepts or counsels. But every man who has been happy in the married relation will recognize his happiness as among the chiefest of blessings from above. It is indeed a good that is found, cannot be inherited nor deserved.
II. COMPASSION. (Pro 18:23.) Here, as so often, the duty is suggested by means of a dark picture of the opposite, of its neglect. The rich man who “against the houseless stranger shuts the door,” or who, like Dives, fares luxuriously while Lazarus lies in sores at his gate,these revolt the heart and may more move the conscience than declamations on the positive duty. When chilled by the coldness and severity of selfish man, let the poor and afflicted turn to the “God of all compassion,” and to the revelation of him in the “good Samaritan,” in Jesus Christ.
III. FRIENDSHIP. (Pro 18:24.)
1. The spurious friendship. The more correct rendering of the first half of the verse seems to be, “a man of many companions will prove himself to be worthless.” Mere agreeableness may be a surface quality, may spring more from variety than anything else, will soon wear out, cannot be counted on. Number counts for little in friendship.
2. The genuine friendship. More tenacious than the mere natural love of kindred, because founded on the affinity of soul with soul. All the purest types of earthly affection and friendship are but hints of the eternal love of him who calls the soul into espousal, friendship, and eternal communion with himself.J.
HOMILIES BY W. CLARKSON
Pro 18:2
(See homily on Pro 17:16, Pro 17:24.)C.
Pro 18:4
The utterances of wisdom
Taking the sense of this passage to be continuous and not antithetical, and understanding it to refer to the utterances of the wisdom which is from above, we notice their constant characteristics, viz.
I. THEIR DEPTH. The words which come from the mouth of wisdom are “as deep waters.” How shallow is much, if not most, that is spoken in our hearing! It strikes no deeper than “the hour’s event,” than the mere gilding of our life; it only extends to the circumstances or to the conventionalities of life; it deals with tastes and customs, with regulation and proprieties; it goes no further than pecuniary or social expectations; it lies upon the surface and does not touch “the deep heart and reality of things.” But the wisdom of the wise strikes deep; it goes down into the character; it touches first principles; it has to do with the sources and springs of human action; it concerns itself with the intrinsically true, the really beautiful, the solidly and permanently good.
II. THEIR SPONTANEITY. The utterances of men who are not truly wise are lacking in this. They can only repeat what they have learned; they have to consult their “authorities” in order to know what they should say; they have to labour and strive in order to express themselves. Not so the truly wise. Their words come from them as water from a well spring; their speech is the simple, natural, unconstrained outflow of their soul; they speak from the heart, not from the book. Their spirit is full of Divine wisdom; they “have understanding” (Pro 17:24); they have knowledge, insight, love of the truth; they “cannot but speak” the truth they have learned of God, the things they have heard and seen. And the spontaneity of their utterance is one real element in their eloquence and their influence.
III. THEIR COMMUNICATIVENESS. They are “as a flowing brook.” As water that is not pent up like a reservoir, but flows on through the thirsty land, communicating moisture, and thus ministering to life and growth, so the words of the wise are continually flowing; they spread from heart to heart, from land to land, from age to age. And as they flow they minister to the life and the growth of men; they communicate those living truths which enlighten the mind, which soften and change the heart, which transform and ennoble the life. Their career is never closed, for from soul to soul, from lip to lip, from life to life, wisdom passes on in its blessed, unbroken course.
1. Be ever learning of God. He himself, in the book which he has “written for our learning,” is the Divine Source of such wisdom as this. Only as we receive from him who is “the Wisdom of God” shall we be partakers and possessors of this heavenly wisdom. And therefore:
2. Come into the closest communion and connection with Jesus Christ himself.
3. Open your mind to all sources of truth whatsoever.C.
Pro 18:8
(See homily on Pro 17:9.)C.
Pro 18:9
Needless destitution
This strong utterance suggests
I. THE PREVALENCE OF DESTITUTION. How much of human life is needlessly low! how many men live low down in the scale who might just as well be living high up it! how sadly do men bereave themselves of good! This applies to:
1. Their circumstances: their daily surroundings; the homes in which they live, their food and raiment, the occupations in which they are engaged; their companionships, etc.
2. Their intelligence: their intellectual activity, their knowledge, their acquaintance with their own complex nature and with the world in which they live, their familiarity with (or their ignorance of) men and things.
3. Their moral and spiritual condition: their capacity or incapacity to control their temper, to govern their spirit, to regulate their life, to form honourable and elevating habits, to worship God, to set their lives in accordance with the will and after the example of Christ.
II. THE TWO MAIN SOURCES OF IT. These are those which are indicated in the text.
1. The absence of energy in action; being “slothful [or, ‘slack,’ Revised Version] in work.” Men who fail in their department, of whatever kind it may be, are usually those who do not throw any heart, any earnestness, any continuous vigour, into their work. They do what is before them perfunctorily, carelessly, or spasmodically. Hence they make no profits, they earn low wages, they have poor crops, they gain few customers or patients, they win no success; hence they read few instructive books, they make no elevating and informing friendships, they acquire no new ideas, they store up no new facts, they make no mental progress; hence they do not cultivate their moral and spiritual nature, they do not “build themselves up” on the foundation of truth; they are adding no stones to the living temple; they do not grow in wisdom, or in worth, or in grace. The other source is:
2. The presence of prodigality. He that is slothful in work is “brother to him that is a great waster.” What sad wastefulness is on every hand! what dissipation of gathered treasure! what expenditure of means and of strength on that which does not profit! For these are the two forms of waste.
(1) Allowing to depart that which it would be wise to hold in handmoney, goods, friends, supporters, resources.
(2) Expending power on that which does not profit; letting our time, our strength, our mental forces, our moral energies, be employed upon those things which yield no return, or no adequate and proportionate return. Were men to spend their money on profitable and fruit bearing labour, their brains on enlightening and enlarging study, their spiritual energies on intelligent worship or redeeming work, instead of wasting them as now they do, how would the desert become a fruitful field, in every sphere! But we must not overlook the fact that there is
III. A SOLID REMAINDER, NOT THUS ACCOUNTED FOR. Although sloth and waste together explain a very large part indeed of the destitution on the earth, they leave much still to be accounted for. And of this remainder part is due to simple and pure misfortune or incapacity, and part to the guilt of others who are not the sufferers. All this destitution is the proper field for Christian effort. It is the proper object of our genuine compassion, and of our strenuous endeavour toward removal. But to those who are culpably destitute we have to go and sayYour way upward is before you; you must exert yourselves if you would rise. No one can really enrich a human soul but himself.
1. Bring a sustained energy to bear on the work in which you are engaged.
2. Guard with a wise watchfulness what you have won.
3. Put out your powers upon that which is worthy of them and that which will repay them.C.
Pro 18:10
God our Refuge
By “the Name of the Lord” we understand the Lord as he has revealed himself to us, the Lord as he has taught us to think and to speak of him. He is our strong Tower in the time of trouble.
I. OUR NEED OF A REFUGE IN THE BATTLE OF LIFE. There may be much in our life that may lead us to speak of it as a song or a tale, or as a march or pilgrimage; but there is much that compels us to consider it a battle or a struggle. Many are the occasions when we have to look about us for a refuge to which we may flee; for we have, at different times and under different circumstances, to confront:
1. Oppression. Ill treatment, severity; the injustice, or the inconsiderateness, or the assumption of those who can afflict us.
2. Disaster. The loss of that which is valuable or of those who are precious to us.
3. Difficulty. The uprising of great obstacles which seem to be insurmountable.
4. Temptaion. Which may act upon us quietly but continuously, and therefore effectively, or which may come down upon us with almost overwhelming suddenness and force. Then we ask ourselvesWhat is the refuge, the high tower, to which we shall resort?
II. TWO RESOURCES WHICH ARE GOOD, BUT INSUFFICIENT.
1. Our own fortitude. This is that to which Stoicism, the noblest form of ancient philosophy, had recourseour courage and determination as brave men, who are
“Strong in will
To strive, to seek, to find, and not to yield.”
2. The sympathy and succour of our friends. The kind heart and the helping hand of those who love us, with whom we have walked along the path of life, and who have linked their heart and hand with ours. Both of these are good; but, as all history and observation teach us, they do not suffice. We want another heart that comes nearer to us, another power that can do more for us than these. So we thankfully turn to
III. THE REFUGE WE HAVE IN GOD. We know that with him is:
1. Perfect sympathy. He is “afflicted in all our affliction;” he is “touched with a feeling of our infirmity;” he “knows what is in” uswhat pain of body, what desolateness of spirit, what wrestlings and agonies of the soul.
2. Boundless wisdom. He knows what to save us from, and what to let us suffer; how far and in what way he may relieve and restore us; how he can help us so as to bless us truly and permanently.
3. Almighty power. Our eyes may well be lifted up unto him, for he can “pluck our feet out of the net.” “Our God is a Rock;” all the billows of human rebellion will break in vain upon his power. Into the “strong tower” of his Divine protection we may well “run and be safe.” “Who is he that can harm us” there?C.
Pro 18:12
(See homily on Pro 16:18.)C.
Pro 18:14
The wounded spirit
How much is a man better than a sheep? By the whole range of his spiritual nature. The joys and sorrows of a man are those of his spirit; yet no inconsiderable proportion of his experiences come to him through the flesh. The text tells us
I. THAT THE CONQUERING SPIRIT WITHIN US TRIUMPHS OVER THE BODILY INFIRMITY. There have been times when, and people by whom, the very worst bodily afflictions have been borne with lofty indifference or with still loftier and nobler resignation. Such was the Roman whose right hand was consumed in the fire without a groan; such were the Christian martyrs; such have been and such are they who are condemned to long years of privation or of suffering, and who wear the face of a holy contentment, of even a beautiful cheerfulness of spirit. Beneath the infirmity of the flesh is the sustaining spirit: but what of the wounded spirit itself?
II. THAT IT IS THE WOUNDED SPIRIT FOR WHICH HELP IS NEEDED. There are many ways in which our spirit may be wounded.
1. There is the merciful wound from the hand of God. For God does wound; he wounds in part in order that, he may heal altogether; for the moment, that he may make whole forever. The weapon (or one weapon) with which he smites the soul is the human conscience. We have all felt the smart from its righteous blow. We have before us the alternative of either blunting the edge of the instrument or learning the lesson and turning away from the sin. To do the former is to take the path which leads to wrong and ruin; to do the latter is to walk in the way of life.
2. The faithful wound from the hand of man. There are circumstances under which, and there are relations in which, we are simply bound to wound one another’s spirit. As Christ wounded the spirit of Peter with a reproachful glance (Luk 22:61, Luk 22:62); as Paul wounded the Corinthian Christians (2Co 2:1-10); so will the faithful minister of Christ, the conscientious parent or teacher, the true and loyal friend, now administer rebuke, offer remonstrance, address an appeal which will fill the heart with compunction and regret.
3. The cruel wound from the hand of man. This includes
(1) the wound of neglect,often a very deep and sore wound is this, coming from the hand that should sustain and heal;
(2) of hastiness and rashness;
(3) of malice.
4. Spare to wound another‘s spirit. It is worse to hurt the feelings than to filch the purse; to cause a bad heartache than any suffering of the nerve. “The spirit of a man can sustain his infirmity; but a wounded spirit who can bear?”
5. When your heart is wounded repair to the One who can heal it. There is only One who can “heal the broken heart, and bind up its wounds.”C.
Pro 18:17
Hear the other side
There is no truer, as there is no homelier maxim, than that we should “hear the other side,” orwhat is virtually the same thing”there are two sides to everything.” This is the idea in the text; the lessons are
I. WE SHOULD NOT EXPECT ABSOLUTE ACCURACY WHEN A MAN TELLS HIS OWN CASE.
1. He may intentionally misrepresent it.
2. He may unconsciously misstate it.
How things shape themselves to our mind depends on our individual standpoint; and when two men regard a subject from different and even opposite points of view, they necessarily see it, and as necessarily state it, with considerable variation. Such are the limitations of our mental faculties, and such is our tendency to be biassed in our own favour, that no wise man will expect his neighbour to give him the whole case, without either addition, colouring, or omission, when he pleads his own cause.
II. WE SHOULD REMEMBER THE INEQUALITY IN MEN‘S CAPACITY OF PRESENTMENT. Some men can make a very lame cause look like a sound one; but others cannot give to a good cause the appearance of justice to which it is entitled. Truth often yields to advocacy.
III. WE SHOULD INSIST ON HEARING THE OTHER SIDE. This is due to both sides.
1. It is in the true interest of the complainant, or he will persuade us to give him credence to which he is not morally entitled; he will then wrong his brother; he will be an oppressor or a defamer; from this evil end we should save him by our good sense.
2. It is due to the defendant; for otherwise he will have judgment passed when things have been left unspoken which certainly ought to be taken into the account. Justice imperatively demands that we should never condemn our neighbour until we have heard what he has to say for himself.
3. It is due to ourselves; otherwise we shall not be just, and it is our Saviour’s express desire that we should “judge righteous judgment” (Joh 7:24), and we shall not be like unto “him who judgeth righteously.” Our Christian character will be incomplete and our life will be blemished. Moreover:
4. It is due to the cause of Christ; for if we condemn or acquit without full and impartial inquiry, we shall do injustice to many, and we shall certainly do injury in many ways to the cause and kingdom of our Lord.C.
Pro 18:19
Brethren at strife
The reference in the text is to
I. A DIFFICULTY EVERYWHERE ACKNOWLEDGED. It seems to have been universally felt that a “brother offended” is very hard indeed “to be won.” It is more easy to effect a reconciliation between strangers than between those united by ties of blood. Hence a family feud is usually a very long as well as a very sad one. This does not seem to be a local or a national peculiarity. What Solomon wrote in his land and age might be written by any English or continental moralist today. It is human.
II. ITS EXPLANATION.
1. It is an aggravated difficulty, inasmuch as the bitterness aroused is more intense. For always in proportion to the fulness of our love is the greatness of our wrath. Anger is love reversed. Whom we love the most we are in danger of disliking the most; it is against his own wife that the madman first turns his hand. And how should we love another with all the affection we feel for the companion of our childhood and our youth, the sharer of our joys and sufferings from the very cradle and under the parental roof?
2. We shrink with greatest sensitiveness from humbling ourselves before our kindred. Reconciliation usually means apology, and apology means a measure of humiliation. And we do not like to humble our hearts before one with whom we have had and may have so much to do.
3. We are inclined to “stand upon the order of our going;” each thinks the other should make the first move; the younger thinks the elder should because he is the elder, and the elder the younger because he is the younger.
4. We are apt to resent interposition as interference; to any peacemaker who would intervene we are inclined to say, “Do not intrude into our family secrets.”
III. OUR DUTY IN VIEW OF THIS FACT. It is clearly this:
1. To avoid all serious differences with our near kindred;
(1) to heal at once the first small breach that may occur, for while a rupture may be beyond remedy, a small difference is easily healed;
(2) to consider that almost any sacrifice of money, or of position, or of goods is worth making to retain the love of the children of our own parents, the playmates of our childhood and our youth.
2. To make a determined effort, after earnest thought and prayer, to master the difficulty we find in our heart, and make the first overture to the offended brother. Be shall we win a really noble victory over ourselves; so shall we gain the warm approval of the Prince of peace.C.
Pro 18:24
The unfailing Friend
If these words had occurred in a book written any time A.D; we should unhesitatingly have referred them to our Lord; they are beautifully and perfectly applicable to him. For closer than any brother is he who is “not ashamed to call us brethren.”
I. HE COMES NEARER TO US THAN ANY BROTHER CAN. A human brother can draw very near to us in his knowledge of us and his brotherly sympathy with us; but not as Christ, our Divine Friend, can and does. His knowledge of us is perfectof our hopes and fears, of our struggles and our sorrows, of our aspirations and endeavours, of all that passes within us. And his sympathy with us and his succour of us are such as man cannot render. He can pity us with a perfect tenderness of spirit, and he can touch our hearts with a sustaining and healing hand as the kindest and wisest of men cannot.
II. HE IS ALWAYS THE SAME TO US; OUR BROTHER IS NOT. We can never be quire sure that our kindest brother will be in a mood or in a position to lend us his ear or his hand. But we have not to make this qualification or enter into this consideration when we think of Christ. We know we shall not find him too occupied to hear us, or indisposed to sympathize with us, or unable to aid us. He is always the same, and ever ready to receive and bless us (Heb 13:8).
III. HIS PATIENCE IS INEXHAUSTIBLE; OUR BROTHER‘S IS NOT. By our importunity, or by our infirmity, or by our unworthiness, we may weary the most patient human friend or brother; but we do not weary the Divine Friend; and even though we do that or be that which is evil and hurtful, which is painful and grievous in his sight, still he bears with us, and at our first moment of spiritual return he is prepared to welcome and restore us.
IV. HE EVER LIVETH; OUR BROTHER MAY BE TAKEN FROM US.
1. Seek the lasting favour and friendship of Jesus Christ.
2. Realize the honour of that friendship, and walk worthily of it.
3. Gain from it all the comfort, strength, and sanctity which a close and living friendship with him will surely yield.
4. Introduce all whom you can to him, that they may share this invaluable blessing.C.
Fuente: The Complete Pulpit Commentary
Pro 18:1-2. Through desire, &c. The opinions of commentators on these two verses are much divided. Houbigant renders them as follows: He who prepares dissention seizes all occasions: he leaves nothing untried: Pro 18:2. A fool loveth not to be ruled by counsel, but to be carried on rashly and turbulently. Another reads, A hair-brained man followeth fancy, and intermeddleth in every thing: Pro 18:2. A fool hath no delight in understanding, but in rovings, or ramblings of his heart. If we understand the text in a bad sense, it may be paraphrased thus: “An inconstant man desires many things, and seeks satisfaction; but whatsoever he seeks he never meets with; but is defeated and disappointed in all his designs: Pro 18:2. And this is a certain character of a fool; that he never fixes on any thing; but chooses to wander up and down, and rove from one inquiry to another, rather than give his mind to true wisdom and prudence, in which he hath no pleasure.” If we take the words in a good sense, they may be thus paraphrased, “He who lives retired, and sequesters himself from all company and business, out of a true affection to wisdom, endeavours to have a sound knowledge and understanding of things: Pro 18:2. But a vain man addicts himself to study for no other end, than to boast himself in a show of wisdom which he doth not love.” See Bishop Patrick.
Fuente: Commentary on the Holy Bible by Thomas Coke
) Admonition to affability, fidelity in friendship, and the other virtues of social life
Chap. 18
1He that separateth himself seeketh his own pleasure;
against all counsel doth he rush on.
2A fool hath no delight in understanding,
but that his heart may reveal itself.
3When wickedness cometh then cometh contempt,
and with shameful deeds reproach.
4Deep waters are the words of mans mouth;
the fountain of wisdom is a flowing brook.
5To have regard to the wicked is not good,
(nor) to oppress the righteous in judgment.
6The lips of the fool engage in strife,
and his mouth calleth for stripes.
7The mouth of the fool is his destruction,
and his lips are a snare to his soul.
8The words of a slanderer are words of sport,
but they go down into the innermost parts of the body.
9He also who is slothful in his work
is brother to the destroyer.
10A strong tower is the name of Jehovah;
the righteous runneth to it and is safe.
11The possessions of the rich are his strong city,
and as a high wall in his own conceit.
12Before destruction the heart of man is haughty,
and before honor is humility.
13He that answereth before he hath heard,
it is folly and shame to him.
14The spirit of a man will sustain his infirmity,
but a wounded spiritwho can bear?
15An understanding heart gaineth knowledge,
and the ear of the wise seeketh knowledge.
16A mans gift maketh room for him,
and bringeth him before the great.
17He that is first is righteous in his controversy;
then cometh his neighbor and searcheth him out.
18The lot causeth contentions to cease,
and decideth between the mighty.
19A brother resisteth more than a strong city,
and (such) contentions are as the bars of a palace.
20With the fruit of a mans mouth shall his body be satisfied;
with the revenue of his lips shall he be filled.
21Death and life are in the power of the tongue;
he that loveth it shall eat its fruit.
22Whoso findeth a wife findeth a good thing,
and shall obtain favor of Jehovah.
23The poor shall use entreaties,
and the rich will answer roughly.
24A man of (many) friends will prove himself base,
but there is a friend that sticketh closer than a brother.
GRAMMATICAL AND CRITICAL
Pro 18:1.It would perhaps be admissible with Hitzig (following the LXX and Vulg.) to exchange for the rarer (Jdg 14:4), from which we should obtain the meaning He that separateth himself seeketh after an occasion (of strife); Vulg.: Occasiones qurit, qui vult recedere ab amico. For the use of with see also Job 10:6. [The E. V. in the text understands the as indicating the condition, and so supplying the motive of the seeker; the reading of the margin is according to his desire. H., N., S., M., etc., agree with our author in connecting it with the object desired. The views of commentators, which are very diverse, may be found in considerable number in Muenscher, in loco.A.]
Pro 18:3.Instead of we shall be obliged, with J.D. Michaelis, Hitzig, Umbreit, etc., to point as the parallel (i.e., infamy, infamous conduct, turpitudo) indicates.
Pro 18:6.[A masc. verb again with the fem. noun , as in Pro 18:2; Pro 10:21; Pro 10:32; Pro 15:7.A.]
Pro 18:10.Without any necessity Hitzig proposes to read instead of , and to translate by it (the name of Jehovah) riseth up high. [Rueetschi (as above, p. 147) concurs in rejecting both Hitzigs emendation and his conception of the proposition. He justifies by examples like 1Ki 10:26; 1Sa 25:26; Jos 23:7, etc., the use of after verbs of motion,and suggests that the concluding participle marks the quick and sure result of the preceding act.A.]
Pro 18:17.The Kri ; the Kthibh is perhaps more appropriately .
Pro 18:19.The LXX and Vulg. appear to have read (, adjuvatur) Instead of ; Hitzig proposes to read by emendation , to shut out sin is better than a strong tower, etc.
Pro 18:24., which is probably to be derived from the root ,, and to be regarded as the reflexive of the Intensive form (comp. the Niphal form , Pro 11:15), must have the copula supplied to give a full verbal sense (comp. Pro 19:8): it therefore means is to prove himself base, serves for this, to show himself base (i.e., here specifically an unworthy comrade, a bad friend). The alliteration which is doubtless intentional between and led even the early translators (Syr., Chald., Vulg., and also Theodot.) to derive the latter word from , associare, and accordingly to explain it by to make ones self a friend, to cultivate friendly intercourse (comp. Psa 65:4). So recently Hitzig: There are companions for sociability,for he also reads , (or , Mic 6:10) for , appealing to the Syr. and Chald., who appear to have read the text in the same way. [Btt. supports this emendation or restoration ( 458, 2,) and proposes without asserting the derivation of the verb from , as a denominative ( 1126, 2)]. But is proved to be original by the Vulg., Theodoret, etc.; and between clauses a and b there appears to be a proper antithesis and not merely a climax. This strictly antithetic relation is also interfered with by the method of explanation adopted by those who, like Umbreit, Elster, etc., render the verb by ruin themselves, make themselves trouble; (Ewalds conception resembles this, except as it has a still more artificial double import must be a friend to trouble); the result follows no less from the derivation from , jubilare (so the Vers. Venet.: , and of recent interpreters Hensler: He that hath friends may exult).
[Of the English commentators Holden renders is ready to be ruined; Noyes, brings upon himself ruin; Stuart, will show himself as base; Muenscher, will be ruined; Wordsworth, for his own destruction,his fate is not to be helped by his many friends, but to be ruined by them. Of the Germans not cited by Z., De Wette, hat viel Umgang za seinem Untergang; Bertheau, ist um sich als schlechten zu erwtisen; Kamp., so wird einem bel mitgespielt; Fuerst, muss sich als schlecht erweisen.A.]
EXEGETICAL
1. Pro 18:1-9. Against unsociableness, love of controversy, and other ways in which an uncharitable and foolish disposition manifests itself.He that separateth himself seeketh after his desire, i.e. he who in an unsocial and misanthropic spirit separates himself from intercourse with others, will as a general rule hold in his eye only the satisfaction of his own pleasure and his own selfish interest.Against all counsel (wisdom) doth he rush on, i.e. against all wise and prudent counsel (comp. Pro 3:21) he sets himself, and will hear nothing of it. In respect to the verb, comp. remarks on Pro 17:14. Hitzig in this passage as in that holds to the signification which he there assumes, and therefore translates, Against all that is fortunate (?) he gnashes his teeth.
Pro 18:2. Compare similar censures of the loquacity of fools, and their delight in their own discourse, as they prefer above all besides to hear themselves speak, and gladly display everywhere their imagined wisdom,in passages like Pro 12:23; Pro 13:16; Pro 15:2, etc.
Pro 18:3. When wickedness cometh then cometh contempt. For the sentiment comp. Pro 11:2.
Pro 18:4. Deep waters are the words of mans mouth. Deep, i.e. hard to fathom and exhaust (Pro 20:5; Ecc 7:24). This is true, naturally, only of the words of discreet and wise men, who, according to the parallel in clause b, are evidently alone intended here. Only they indeed can be called a flowing brook, i.e. a brook never drying up, one always pouring forth an abundant supply of refreshing water; compare a similar phrase in Amo 5:24. Others regard the meaning of the second clause as contrasted with the first, as they either define deep waters in a bad sense, of dark, obscure, enigmatical words (Dderlein, Ziegler), or, in spite of the parallel in Pro 20:5, read instead of , and understand waters of excavation, and think of the contrast between cistern waters which readily fail, and a genuine spring of water, Jer 2:13 (so Hitzig).
Pro 18:5. To have regard to the wicked is not good. The last phrase used as in Pro 17:26. The first, lit., to lift up, to show respect to the face of some one (LXX: ), as in Lev 19:15; Deu 10:17, etc. [Z. renders still more specifically to take part, to take sides, etc.].With clause b comp. Pro 17:23; Isa 10:2; Amo 2:7, etc.; with the sentiment as a whole, Pro 17:15.
Pro 18:6-7 are in close connection; for the former comp. Pro 19:29; for the latter, Pro 13:3. To the idea, which occurs in the parallel passage also, of destruction, or ruin, there is here added by way of exemplification the figure of a snare, as employed by huntsmen; comp. Pro 12:13; Pro 13:14; Pro 14:27.
Pro 18:8. The words of a slanderer are as words of sport. The slanderer, or backbiter, as in Pro 16:28. The predicative epithet is here, as also in Pro 26:22, where the whole verse is literally repeated, very variously interpreted. It is most obvious to go back to a root assumed to be cognate with , to play, to sport (comp. remarks on Pro 26:10), and accordingly to find contrasted the design of the inconsiderate words of the backbiter, intended, as it were, sportively, and their deeply penetrating and sorely wounding power (see clause b). So C. B. Michaelis, Bertheau, Elster, etc. Others explain differently; e.g. Schultens, Umbreit (following the Arabic), as dainty morsels [so Gesen., De W., N., M., W.]; Ewald, as if whispering; Hitzig, like soft airs; [Fuerst, like murmured, mysterious, oracular words; while the rendering given in the E. V., as also by some commentators, supposes a transposition of the radical consonants (for ); Bertheau and Stuart agree substantially with our author. The whole matter is conjectural, the word occurring in the Hebrew Scriptures but twice, and no sure analogy existing for our guidance.A.]Into the innermost parts of the body, lit, into the chambers, etc.; comp. Pro 20:27; Pro 20:30; Pro 26:22.
Pro 18:9. He also who is slothful in his work is brother of the destroyer, lit., of the master of destruction,for the participle form is here impersonal as in Eze 5:16 : the master of destruction, means the destroyer (Pro 28:23) and here the squanderer, who wastes his possessions, the dissipans sua opera (Vulg.), and not the highway robber or the captain of banditti as Hofmann, Schriftbew. II., 2, 377, maintains.
2. Pro 18:10-16. Seven proverbs of miscellaneous import, referring especially to confidence in God, and humility as the only true wisdom.A strong tower is Jehovahs name; i.e. the revealed essence of God, His revelation of Himself in the history of salvation, with its blessed results, shows itself to those who confide in it, who in a childlike spirit submit themselves to its guidance, as a stronghold securely protecting them (so Psa 61:3 (4).) [Rueetschi: The name always designates Himself, as man knows Him, as he receives Him to his knowledge and faith, and bears Him in his heart. It is precisely what man knows of God that is for him a strong tower. When man stumbles or falters it is precisely because he has not run to this refuge, has, as it were, not reminded himself where his strong tower is].The righteous runneth to it and is safe, lit., and is lifted up, i.e. gains a. high and at the same time sheltered station, where the shafts of his enemies can do him no harm. Comp. another form of the same verb in Pro 29:25.
Pro 18:11. With clause a comp. Pro 10:15.And as a high wall in his own conceit. (comp. Psa 73:7) the old Vers. Venet. renders quite correctly by , while the Vulg., the Chald., etc., read , in his enclosure, an expression which would be superfluous with the high wall. [Fuerst, starting from this idea of figured or carved work, furniture, etc., understands the allusion to be to a hall of state. Neither the simple meaning nor the complicated construction seems admissible; and as behind a high wall is he in his hall of state.A.]
Pro 18:12. With a compare Pro 16:18; with b, Pro 15:33.
Pro 18:13. Compare Sir 11:8.
Pro 18:14. The spirit of a man will sustain his infirmity, lit., supports his sickness. The spirit that does this is naturally a strong, courageous spirit (comp. Num 27:18), the opposite of a smitten spirit, which rather needs, according to the second clause, that one sustain it. Furthermore the in clause a is used as a masculine, because it here appears engaged in the performance of manly action; in clause b, on the contrary, as a feminine, because it is represented as powerless and suffering.
Pro 18:15. Comp. Pro 14:33; Pro 15:14.The ear of the wise seeketh knowledge. The ear here, comes into consideration as an organ working in the service of the heart; for it is properly only the heart that pursues the acquisition of wisdom, and which actually acquires it,not indeed without the co-operative service of the senses (especially hearing, as the symbol and organ of obedience, Psa 40:7).
Pro 18:16. A mans gift maketh room for him [and nowhere more than in the East; see e.g. Thomsons Land and Book, II., 28, 369]. here and in Pro 19:6 undoubtedly equivalent to in Pro 17:8, and therefore used of lawful presents, and proofs of generosity, whose beneficent results are here emphasized, as also there, without any incidental censure or irony (as many of the old expositors, and also Umbreit hold). Altogether too far-fetched is Hitzigs idea that the gift is hero spiritual endowments or abilities, and is therefore substantially like the of the N. T.
3. Pro 18:17-21. Against love of contention and misuse of the tongue.He that is first is righteous in his controversy; i.e. one thinks that he is altogether and only right in a disputed matter,then suddenly comes the other and searches him out, i.e. forces him to a new; examination of the matter at issue, and so brings the truth to light, viz. that the first was after all not right. Comp. the same verb in Pro 28:11; also Job 29:16, where however the investigator is the judge, and not one of the two contending parties.
Pro 18:18. Comp. Pro 16:33.And decideth between the mighty, i.e. it keeps from hostile collision those who in reliance on their physical strength are specially inclined to quarrel. Comp. Heb 6:16, where a like salutary influence is claimed for the judicial oath as here for the lot.
Pro 18:19. A brother (estranged) resisteth more than a strong city. The participle , which, according to the accents, is predicate of the clause, is to be taken in the sense of setting ones self in opposition, resisting. Now a brother who resisteth or defieth more than a strong city is necessarily an alienated or litigious brother. Furthermore the whole connection of the verse points to this closer limitation of the idea of brother, and especially the second clause, which aims to represent the difficulty of subduing the passion once set free, under the figure of the bars of a fortress, hard to thrust back or to burst.
Pro 18:20. Comp. Pro 12:14; Pro 13:2.
Pro 18:21. Death and life are in the power of the tongue. Comp. Jam 3:5 sq.; and also the Egyptian proverb: , , (Plutarch, Is. p. 378).He that loveth it shall eat of its fruit; i.e. he that suitably employs himself with it, employs much diligence in using it in discourse, whether it be with good or bad intent, as or , blessing or cursing, (Jam 3:9; comp. 1Co 12:3), will experience in himself the effects of its use or its abuse. Against the one-sided application of this loving the tongue to loquacity (Hitzig), is to be adduced the double nature of the expression in the first clause, as well as the analogy of the preceding verse.The LXX ( ) seem to have read (those laying hold upon it) instead of , but this reading can hardly have been the original; comp. rather Pro 8:17, where the verb to love expresses essentially the same idea as here, that of a cherishing and cultivating or careful developing.
4. Pro 18:22-24. Of conjugal, neighborly and friendly affection.Whoso findeth a wife findeth a good thing. It is naturally a good wife that is meant, a partner and head of the household such as she should be, a wife who really stands by her husbands side as a help meet for him (Gen 2:18; Gen 2:20). The epithet good, which the LXX, Vulg, etc., express, is therefore superfluous (comp. also Pro 19:14; Pro 31:10), and is probably quite as little an element in the original as that which in the same version is appended to our verse: He that putteth away a good wife putteth away happiness, and he that keepeth an adulteress is foolish and ungodly. With clause b compare furthermore Pro 3:13; Pro 12:2; Sir 26:3. [Arnots view is more d defensible: The text which intimates that a prudent wife is from the Lord tells a truth, but it is one of the most obvious of truths: the text which intimates that a wife is a favor from the Lord, without expressly stipulating for her personal character, goes higher up in the history is of providence, and deeper into the wisdom of God. So substantially Muffet, Lawson and others].
Pro 18:23. The poor useth entreaties, but the rich answereth roughly, lit., opposeth hard things (contrasted with the supplications of clause a). Comp. the similar proverbs directed against the hardness of heart of the rich: Pro 14:21; Pro 17:5.
Pro 18:24. A man of many friends will prove himself base. The man of friends, of many friends, the friend of all the world, will show himself a bad friend,he with whom is contrasted in clause b the instance which is indeed rare and isolated, of a true friendly love, which endures in every extremity (Pro 17:17), and even surpasses the devotion of one who is a brother by nature. See Critical notes for an exhibition of the many meanings found in the verse, etc.
DOCTRINAL AND ETHICAL, HOMILETIC AND PRACTICAL
That the chapter before us treats mainly of the virtues of social life, of sociability, affability, love of friends, compassion, etc., appears not merely from its initial and concluding sentences, the first of which is directed against misanthropic selfishness, the latter against thoughtless and inconstant universal friendship, or seeming friendship, but also from the various rebukes which it contains of a contentious, quarrelsome and partizan disposition, e.g. Pro 18:5-6; Pro 18:8; Pro 18:17-21. But in addition, most of the propositions that seem to be more remote, may be brought under this general category of love to neighbors as the living basis and sum of all social virtues; so especially the testimonies against wild, foolish talking (Pro 18:2; Pro 18:7; Pro 18:13, comp. 4 and 15); that against bold impiety, proud dispositions and hardness of heart against the poor (Pro 18:3; Pro 18:12; Pro 18:23); that against slothfulness in the duties of ones calling, foolish confidence in earthly riches, and want of true moral courage and confidence in God (Pro 18:9-11; comp. 14). Nay, even the commendation of a large liberality as a means of gaining for ones self favor and influence in human society (Pro 18:16), and likewise the praise of an excellent mistress of a family, are quite closely connected with this main subject of the chapter, which admonishes to love toward ones fellow-men; they only show the many-sided completeness with which this theme is here treated.
[Chalmers:
Verse 2 is a notabile. Let me restrain the vanity or the excessive appetite for sympathy which inclines me to lay myself bare before my fellow-men.Lawson (on Pro 18:13):Ministers of the word of God are instructed by this rule, not to be rash with their mouths to utter anything as the word of God in the pulpit, but to consider well what they are to say in the name of the Lord; and to use due deliberation and inquiry before they give their judgment in cases of conscience, lest they should make sins and duties which God never made, etc.].
Therefore as a homily on the chapter as a whole:Of love (true love for the sake of God and Christ) as the bond of perfectness, which must enfold all men, and unite them in one fellowship of the children of God.Or again: On the difference between true and false friendship (with special reference to Pro 18:24.)Stcker:Against division (alienation, contention) between friends. Its main causes are: 1) Within the sphere of the Church impiety (Pro 18:1-4); 2) Within the sphere of civil life, pride and injustice (Pro 18:5-10); 3) In domestic life, want of love (Pro 18:19-24).Calwer Handbuch: Testimony against the faults which chiefly harm human society.
Pro 18:1-9. Geier (on Pro 18:1):Love of separation (singularitatis studium) is the source of most contentions in Church and State.(On Pro 18:4):Eloquence is a noble thing, especially when its source is a heart hallowed by the Holy Ghost.Berleburg Bible:When the soul has once attained steadfastness in God, then words go forth from the mouth like deep waters, to instruct others and to help them; for it is a spring of water, inasmuch as the soul is in the Fountain.Starke (on Pro 18:6):Calumniators do not merely often start contentions; they themselves seldom escape unsmitten.Von Gerlach (on Pro 18:9):Slothfulness leads to the same end as extravagance.
Pro 18:10-16. Von Gerlach (on Pro 18:10):The name of Jehovah (He that is) reveals to us His eternally immutable essence; in this there is given to mutable man living here in time the firmest ground of confidence, by which he may hold himself upright in trouble.Starke (on Pro 18:11):Money and property can, it is true, accomplish much in outward matters; but in the hour of temptation and in the day of judgment it is all merely a broken reed.[Bridges (on Pro 18:10-11):Every man is as his trust. A trust in God communicates a divine and lofty spirit. We feel that we are surrounded with God, and dwelling on high with Him. A vain trust brings a vain and proud heartthe immediate forerunner of ruin.Bates (on Pro 18:10-11):Covetousness deposes God, and places the world, the idol of mens heads and hearts, on His throne; it deprives Him of His regalia, His royal prerogatives, etc. The rich man will trust God no further than according to visible supplies and means].Zeltner (on Pro 18:14):Wouldst thou have a sound body; then see to it that thou hast a joyful heart and a good courage, a heart which is assured of the grace of God and well content with His fatherly ordaining.[T. Adams (on Pro 18:14): The pain of the body is but the body of pain; the very soul of sorrow is the sorrow of the soul.Flavel:No poniards are so mortal as the wounds of conscience.Water-land:On the misery of a dejected mind].
Pro 18:17-21. [Lord Bacon (on Pro 18:17):In every cause the first information, if it have dwelt for a little in the judges mind, takes deep root, and colors and takes possession of it; insomuch that it will hardly be washed out, unless either some clear falsehood be detected, or some deceit in the statement thereof.Arnot:Self-love is the twist in the heart within, and self-interest is the side to which the variation from righteousness steadily tends in fallen and distorted nature.]Starke (on Pro 18:17):He that hath a just cause is well pleased when it is thoroughly examined; for his innocence comes out the more clearly to view.Zeltner (on Pro 18:19):The sweeter the wine the sharper the vinegar; accordingly the greater the love implanted by nature, the more bitter the hate where this love is violated.[Trapp (on Pro 18:19):No war breaks out sooner or lasts longer, than that among divines, or as that about the sacrament; a sacrament of love, a communion, and yet the occasion, by accident, of much dissension].Tbingen Bible (on Pro 18:20-21):Speak and be silent at the right time and in the divine order, and thou shalt be wise and blessed.
Pro 18:22. Luther (marginal note on Pro 18:22): The married who is truly Christian knows that, even though sometimes things are badly matched, still his marriage relation is well pleasing to God, as His creation and ordinance; and what he therein does or endures, passes as done or suffered for God.Stcker: Praise of an excellent wife [prob conjugis commendatio): 1) how such a one may be found; 2) what blessing her husband has in her.Zeltner: The great mystery of Christ and His church (Eph 5:32) must ever be to married Christians the type and model of their relation.Von Gerlach: The great blessing of a pious wife can only be found, not won or gained by ones own merit.
Pro 18:23-24. Starke (on Pro 18:23): If poor men must often enough knock in vain at the doors and hearts of the rich of this world, this should be to them only an impulse, to plead and to call the more on God who surely hears them. (On Pro 18:24): Pour out your heart before the Lord in every extremity; He is a friend whose friendship never dies out.Von Gerlach (on Pro 18:24): The number of ones friends is not the thing,they are often false, unfaithful, and forsake us in misfortune. Let none despair for that reason; there are friends who are more closely and intimately joined to us than even brothers.[Arnot: The brother and the friend are, through the goodness of God, with more or less of imperfection, often found among our fellows; but they are complete only in Him who is the fellow of the Almighty.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
Through desire a man, having separated himself, seeketh and intermeddleth with all wisdom.
I rather accept the expressions in this verse as referring first to the person of Christ in his human nature, and next in him to all his people. The desires of Jesus were wholly of this kind. They were all his own. His desire is towards me, saith the church. Son 7:10 . And it was for the sake of the church that Christ separated, that is sanctified, set apart, himself. Joh 17:19 And when a child of God is also set apart, and sanctified, is not his desire towards Jesus in all wisdom? Paul’s account of himself suits all of Paul’s sentiments. When it pleased God (saith he) who separated me from my mother’s womb, and called me by his grace to reveal his Son in me, immediately I conferred not with flesh and blood. Gal 1:15-16 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
The Deepest Stage of Calamity
Pro 18:14
The idea is that a calamity affects us, not according to the weight of the stroke, but according to the state of our thoughts. The spirit of a man is his mental state as distinguished from his outward circumstances.
I. The proverb says that an outward misfortune influences the life, not in proportion to its actual severity, but in proportion to the resources of the mind. I am profoundly convinced that this is true. Two men take a fever at the same time; one dies, the other recovers. The popular view is that in the former case the physical stroke was more powerful. Yet in itself it may have been weaker. The man who died may have succumbed to the fever because he was down in spirit when the fever seized him.
II. That which prostrates us and that which supports us is in every case, not a thing, but a thought. We speak of the ‘ills which flesh is heir to’. I think we look for the black in the wrong direction; we should say, the ‘ills which spirit is heir to’. All the crowning calamities of life are in the thinking not in the striking.
III. The crushing wound comes ever from within. The friend who is separated from you by death may be really less removed than the friend who goes from you to a foreign country; yet between the two cases there is no comparison in the degree of your sorrow. Why is this? It lies in the thought. The foreign country has a name in your heart; the dwelling-place of the dead has as yet no name. It is the idea that makes the difference between separation and bereavement. Both equally for the time miss ‘the touch of a vanished hand, and the sound of a voice that is still’; but in the one there is the hope of future communion, in the other there may be a cloud which obscures tomorrow’s sky.
G. Matheson, Messages of Hope, p. 141.
References. XVIII. 14. Spurgeon, Sermons, vol. xlii. No. 2494. XVIII. 17. W. Arnot, Laws from Heaven for Life on Earth, p. 383. XVIII. 19. J. W. Mills, After Glow, p. 141. XVIII. 22. W. M. Taylor, Outlines of Sermons in the Old Testament, p. 160; W. Arnot, Laws from Heaven for Life on Earth, p. 387. XVIII. 24. Spurgeon, Sermons, vol. iii. No. 120; A. E. Hutchinson, Christian World Pulpit, vol. liii. 1898, p. 368. XIX. 11. W. Arnot, Laws from Heaven for Life on Earth, p. 394. XIX. 15. J. Marshall Lang, Christian World Pulpit, vol. xlvi. 1894, p. 58; W. Howell Evans, Sermons for the Church’s Year, p. 276. XIX. 22. W. Arnot, Laws from Heaven for Life on Earth, p. 398. XX. 1. Ibid. p. 401. XX. 1-7 A. Maclaren, Expositions of Holy Scripture Esther, Job, Proverbs, etc., p. 220.
Fuente: Expositor’s Dictionary of Text by Robertson
The Evils of Narrow-Mindedness, Etc.
Pro 18
In connection with this thought we have always turned our attention to student life, fancying a man so burning with an unquenchable desire for wisdom as to betake himself from public highways and tumults that he might study in solitude and silence. Another rendering of the text, however, will show its true meaning: “The separatist seeketh after his own desire, and against all improvement he shows his teeth.” We have here, then, a picture of the recluse, the hermit, the narrow-minded man, a man who believes his own ideas alone represent true wisdom; a misanthrope; a man who will not take larger views, but who, having got an idea or two, separates himself from all other men, fondles and caresses himself, lives in the vitiating atmosphere of self-flattery, and literally intermeddleth that is to say, showeth his teeth against all other wisdom; sets himself in relation to it as a snarling dog, imagining that his own universe is sacred ground, encloses the whole of the divine paradise, and that whoever would oppose him would really oppose the Almighty himself. Narrow-mindedness is the curse of the Church. It leads to mistaken ideas of orthodoxy, to false limitations of philanthropy and divinity, and ends in the purest bigotry, which delights in persecution and penalty. Narrow-minded men call themselves earnest; but narrow-mindedness cannot be really earnest, though earnestness can often assume the appearance of being uncharitable or unsympathetic, but really its hostility is directed against darkness, error, superstition, and the narrow-mindedness of wrong thought. It must not be supposed that because a man is a heretic, therefore he is a wide thinker; because he is an infidel, therefore he is a philosopher; because he is an unbeliever, therefore he is a genius. Who so wide-minded as the Son of God? Who like him gathered into his heart the whole world, and tasted death for every man? Never must it be allowed that Christianity is essentially narrow-minded; it is the man-loving religion, it is the world-converting power, its mercy endureth for ever; it is a religion for wanderers, prodigals, lost men, yea, it fills itself with the spirit of hopefulness, and even goes forth into the spiritual cemeteries of the world to awaken men from their death in trespasses and in sins; it hates all death, it dreads all pestilence, it seeks to vitalise, to purify, and to ennoble, and never to deaden, or to debase, or to contract the mind. Separatists cannot be strong men. They can have a kind of intensity which is often mistaken for strength, but real strength is made up of the counsel of many minds, so that personal wisdom becomes general philosophy, and the few ideas which are given to any man are enlarged, varied, and multiplied by trustful controversy, and attrition with other minds. Men were made for one another, and only in fellowship can they realise the fulness of the divine idea of human nature.
“A fool hath no delight in understanding, but that his heart may discover itself” ( Pro 18:2 ).
That is to say, the object of the fool is that he may display his own cleverness; that is the meaning of the words “that his heart may discover itself,” in other words, may disclose itself to those who look on, and show how able and clever and versatile and ingenious it is. The fool thus makes a kind of merchandise of understanding. He spreads out his wares, he calls attention to the counter, and says, Look how many are my resources;. what an industrious collector I have been of old philosophies and modern wisdom. In reality he does not care anything for one of them; he rather despises understanding and wisdom in their spiritual conception and discipline. But it is his supreme delight to fill a whole marketplace with gathered wares, to ticket them, to appraise them, to call attention to them, in order that he himself may be admired on account of their multitude and excellence. In the case of men who truly love wisdom their acquisitions are largely concealed by their modesty, and have to be discovered little by little, and so they come as surprises upon the attention of even the closest observers. We say of some men the more we know them the more we are struck with the largeness of their nature, with the number of their attainments, and with the range of their sympathies: they do not display themselves at once, or in any degree that is avoidable; they leave others to explore their character, and to find to their astonishment and delight how rich they are in thought and feeling and every moral attribute.
“The words of a talebearer are as wounds, and they go down into the innermost parts of the belly” ( Pro 18:8 ).
We should read, The words of a talebearer are as dainty morsels which are brought up again and again, so that they are wrought into the whole nature, and become as wounds in the body of him against whom they are directed. The general meaning would seem to be that when a talebearer has got hold of a number of reports they are to him really dainty morsels, very precious things, rumours that are to be very carefully cherished, repeated, made the most of, so much so that when other men have forgotten them they are reminded of their existence with a sense of delight and satisfaction. The talebearer takes malicious pleasure in never letting anything die that can excite curiosity or gratify a malevolent disposition. The talebearer is a cruel man, for with his dainty morsels he strikes the wounds that were healing, and re-opens them, and keeps them evermore inflamed; he would seem to watch until the wound is nearly healed, then he will revive some unhappy memory, or call into renewed existence some forgotten act associated with the keenest pain, and thus by long practice he becomes skilled in inflicting injuries of the subtlest as well as broadest kind upon men to whom he relates his lying stories. Talebearers are to be discouraged, resisted, and contemned; they are to be made to feel that they are nuisances in society, that they have nothing to say that is not of the nature of the most frivolous or malicious gossip; if wise men would treat talebearers so, talebearing would cease to interest and cease to bring upon itself any compensation. The moral atmosphere in which we live should be so pure that no talebearer could live in it.
“The spirit of a man will sustain his infirmity; but a wounded spirit who can bear?” ( Pro 18:14 ).
We are to understand that man is so constituted as to have power over weakness, whether it be in himself or whether it be inflicted upon him by a hostile hand. Suppose a man has suffered injury or loss, he is, so to say, to gather up his courage to a degree that will enable him to bear all the injury nobly and even forgivingly; he is to take so large a view of life and all its claims and responsibilities as to put things into their right proportion, so that nothing may exercise upon him the influence of an exaggerated grievance. By “a wounded spirit” we are to understand a self-brooding spirit; that is to say, a spirit that nurses the recollection of its injuries, delights in telling how much it has suffered, and spends days and nights in talking to old grievances as if they were old friends, and in conjuring up all manner of slights and offences and wrongs, insults and losses, until the whole nature becomes inflamed as with the very fire of perdition. Sometimes it has been represented that by “a wounded spirit” we are to understand one who has been very seriously injured, crushed in soul and in thought, who has indeed endured a kind of spiritual assassination: but that is not the meaning of the text; by a wounded spirit understand a spirit that delights in brooding over its injuries, nursing its grievances, and making the most of them. Thus the two parts of the text are put into their proper relation; in the one case we have a magnanimous spirit bearing a man up against all the infirmities of life, and in the other we have a self-worshipping or self-brooding spirit that afflicts itself with intolerable exasperations. Under all spiritual transitions, discipline, endurance, and the like, we are to remember that there is but one grace that can sustain us, one holiness by which our moral nature can be determined as to its growth and quality.
“A man that hath friends must show himself friendly: and there is a friend that sticketh closer than a brother” ( Pro 18:24 ).
Curiously, the passage should be read, A man of many friends will suffer loss; friendship cannot be inexpensively sustained; by many attentions, hospitalities, outlays, friendliness will come to tax itself to a very high degree. Nor can this be avoided with any show of reason or conscience. Friendship ought always to be more than a mere sentimentality; it should be prepared with its strength, its time, its money, to help those who require its attention, and who deserve the comfort of its solicitude and sympathy. That “there is a Friend that sticketh closer than a brother” is true of some human friendships; though rarely true, it is certainly true, and as such it is a fact that ought to be remembered for the cheering of the soul in much disconsolate-ness. The fulness of the meaning of this text can only be realised in the person and ministry of Jesus Christ. He alone remains when the storm is loudest, when the way is most difficult, when the whole outlook is one dense and thunderous frown. Having heard that there is such a Friend, we should ask his name; we should say to every man who knows the way of life, “Sir, we would see Jesus.” We are not to be content with the disciples or apostles; they rise and fall, they live and die, and pass away; we want to see the Christ, who is the same yesterday, to-day, and for ever the unchanging One, the Priest who proves his deity by his unchangeableness, and who gathers up into himself all prophecies and priesthoods and ministries, glorifying them by all that is divinest in heaven, and yet offering with marvellous condescension to place all his resources at our disposal. As a friendly man must go to great expense in maintaining friendliness, so must the brothers of Christ hold nothing dear to themselves that he requires for the propagation of his gospel, for the declaration of his love, for the maintenance of his kingdom. It would be wrong if Christianity were a cheap religion; the very cheapness which we attach to it shows the value which we set upon its claims. Everything we have belongs to Christ, and only as we give it with a warm and loving heart do we show how much we love him to whom we owe everything, and how much we value the friendship which cost him his crown, his heavenly estate, and brought him to earth, that he might suffer and die, and rise again, and reclaim as if by some larger title all that he had lost on our account.
Fuente: The People’s Bible by Joseph Parker
XXII
MISCELLANEOUS PROVERBS
Pro 10:1-22:16
Solomon is the author of Pro 10:1-22:16 , and the character of this section is noticeable in the change from the direct and continuous appeal of the opening chapters of the book to the short and, for the most part, disconnected maxims, each of them contained, as a rule, in a couplet, or district, formed strictly on the model of Hebrew parallelism.
The one exception to the rule of the couplet is found in Pro 19:7 were there is a tristich, or stanza of three lines) which is explained by assuming that the last clause of this verse properly belongs to another proverb, of which one member has fallen out of our present text. This conclusion is in some measure confirmed by the appearance in the Septuagint of two complete distichs, though it does not help toward the restoration of the original Hebrew text.
Maurer calls this section, “Golden saying not unworthy of Solomon, fitted to form and fashion the whole life.” There are 376 proverbs in this collection and the parallelism is generally antithetic. A profitable study it would be to take this great section and classify each proverb in it as to the Hebrew parallelism found in it, and then paraphrase it so as to show its application to modern life, but such a plan would require more space than can be given to this discussion. An example of such paraphrase is found in W. J. Bryan’s paraphrase of Pro 22:3 , thus: A wise man sees the danger and gets out of the way, But the fool rushes on and gets it in the neck.
I give here several proverbs selected from those made by members of the author’s class in the Southwestern Baptist Theological Seminary, as illustrations of the various kinds of parallelism found in the book of proverbs. Many of them are antithetic, like most of the proverbs found in the great section discussed so briefly in this chapter. The kind of parallelism found in each proverb is indicated by the word following it.
A wise man is as springtime to his neighbor, But the foolish are as the death of winter. Antithetic
A son that honors his father shall be honored in old age, But he that dishonors his parents shall suffer at the last. Antithetic
A wise man chooses his path, But they who Jack wisdom stumble on through life. Antithetic
In the house of the wicked strife prevails, But in the chambers of the righteous peace dwells. Antithetic
Christ is the foundation of religion, And religion is the foundation of the world. Synthetic
Heaven is a place of happiness But hell is a place of torment. Antithetic
What you were will not avail, It’s what you are that counts. Synthetic
Every proverb has encased a jewel, And wisdom is the key to unlock it. Climactic
Teachers impart knowledge, But pupils straightway forget it. Antithetic
Any fool can find fault, But the wise in heart will bridle the tongue. Antithetic
If people would be loved, They must first love others. Progressive
Love getteth to itself friends; While hatred maketh enemies. Antithetic
Duty calls ever and anon, Happy the man who heeds her call. Climactic
If you pay as you go, Your going will be good. Progressive
The bold eat the sweet morsel of victory, But the fearful are put to shame. Antithetic
The rebuke of a friend Is better than the compliment of an enemy. Progressive
As the rudder is to the ship, So is character to the life. Parabolic
A little schooling is a fooling with the looks, But true learning is a discerning of the books. Antithetic
The wicked rejoiceth in health, But calleth on the Lord in distress. Antithetic
The man who has an axe to grind Meets you with a smiling face. Progressive
Tis only noble thoughts Can make a noble man. Progressive
The wheels of time move slowly But they move surely. Climactic
The wicked purpose evil and are brought low, But the righteous purpose good and are exalted. Antithetic
The man who seeks to know the right shall find light. But he who seeks the lusts of the flesh shall find darkness. Antithetic
The going of the wicked is exceedingly crooked, But the path of the righteous is in the straight and narrow way. Antithetic
As a roaring lion in chains by the way, So is the adversary to the heavenly pilgrim. Parabolic
They who take part in others’ troubles Are apt to get into trouble, too. Progressive
QUESTIONS
1. Who is the author of Pro 10:1-22:16 and what is the character of this section?
2. What is exception to the rule that these Proverbs are expressed in couplets and how may this exception be explained?
3. What says Maurer of this section?
4. How many proverbs are in this section and what kind of parallelism is most common?
5. What is the suggestion by the author for a profitable study of this section?
6. Select ten of the most striking proverbs in this section and paraphrase them so as to show the application of them.
7. Now try your hand at making proverbs of every kind of Hebrew parallelism and indicate the kind of parallelism in each.
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Pro 18:1 Through desire a man, having separated himself, seeketh [and] intermeddleth with all wisdom.
Ver. 1. Through desire a man having separated himself, &c. ] Here the reading that is in margin, methinks, is the better: “He that separates himself” – either from his friend, as the old interpreter makes the sense, or from anything else that he hath formerly followed – “seeketh according to his desire” – seeketh to satisfy his own heart’s lust, and to compass what he coveteth – “and intermeddleth with every business” – stirs very busily in everything that is done, and leaves no stone unrolled, no course unattempted, whereby he may effect his design, and come off with his credit. The practice hereof we may observe in the Pharisees, those old Separatists, who slandered all that our Saviour did; and in their pertinacious malice, never left till they had slain him for a deceiver of the people. So the Donatists separated, and affirmed that there were no true churches but theirs. They were also divided among themselves, in minutula frustula, into small sucking congregations, as Augustine saith, whose arguments not being able to confute, they reproached him for his former life, when he was a Manichee. In like sort dealt the Anabaptists with Luther, whom they held more pestiferous than the pope. Muncer wrote a book against him, dedicating it to the illustrious Prince Christ, and rails at him, as one that wanted the spirit of revelation, and savoured only the things of the flesh. a Our Separatists, the better sort of them, have said, that the differences are so small between themselves and us, that they can for a need come to our churches, partake in the sacraments, and hold communion with us as the churches of Christ. b But if so, how then dare they separate, and intermeddle with every business, that they may have some spacious pretence for it? Turks wonder at English for cutting or picking their clothes, counting them little better than mad to make holes in whole cloth, which time of itself would tear too soon. Men may do pro libitu – as some render “through desire” in this text – as they will with their own; but woe he to those that cut and rend the seamless coat of Christ with causeless separations.
a Scultet. Annal., ii. 38.
b Apologet. Narrat., p. 6.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Proverbs Chapter 18
The first verse seems difficult, and certainly has been rendered differently. The sense in the A.V. does not resemble that given by the revisers any more than the ancients. The Septuagint and the Vulgate construct alike, but Leeser has another view.
“He that separateth himself seeketh pleasure, he rageth against all wisdom.
“A fool hath no delight in understanding, but only that his heart may reveal itself.
“When the wicked cometh, there cometh also contempt, and with ignominy reproach.
“The words of a man’s mouth [are] deep waters, the fountain of wisdom [is] a gushing brook.
“To accept the person of the wicked is not good, – to wrong the righteous in judgment.
“A fool’s lips enter into contention, and his mouth calleth for blows.
“A fool’s mouth [is] his destruction, and his lips [are] a snare to his soul.
“The words of a tale-bearer [are] as dainty morsels, and they go down to the chambers of the belly.
“He also that is slack in his work is brother to him that is a destroyer.
“The name of Jehovah [is] a strong tower: the righteous runneth into it, and is set in a high retreat.
“The rich man’s wealth [is] his strong city, and as a high wall in his own imagination.
“Before destruction the heart of a man is haughty, and before honour [is] humility.” vv. 1-12.
The separation with which the chapter opens is in no way from evil, but rather from others to indulge his own desire and pleasure. Such selfishness enrages him against all wisdom.
This is confirmed by the verse that follows. For such a one is pronounced to be a fool, and to have no delight in understanding, but only that his heart may reveal itself. How far he is from knowing himself! His heart is the chief seat of his folly.
But there is worse among men than vanity; for it is truly said, “when the wicked cometh, there cometh also contempt, and with ignominy reproach.” God despiseth not any; but what care they for God? They have only contempt for their betters, and ensure it for themselves, or, as it is here said, “with ignominy reproach.”
The contrast appears next. “The words of a man’s mouth are deep waters, the fountain of wisdom a gushing brook.” Here it is a man who has looked up and learned wisdom, instead of trusting himself. His words are therefore deep waters; and they are fresh as well as deep, even as a gushing brook. For Jehovah is the living God, and man under the power of death.
But there are dangers too even for the wise. It is not good to favour the person of the wicked, and just as bad to subvert the righteous in judgment. Strict integrity is a jewel. Prejudice must not be allowed, any more than partiality. Our sufficiency is of God.
There is another way in which folly displays itself. “A fool’s lips enter into (or, with) contention, and his mouth calleth for blows.” The way of pence is unknown. His words are for war, and his mouth therefore calleth for blows, even if he escape sometimes. But it is all the worse for him in the long run; for “a fool’s mouth is his destruction, and his lips the snare of his soul.” Had he profited by rebuke and other humiliations, it might have been otherwise (vv. 6, 7).
Quite as evil as the foolish talker is the tale-bearer, of whom we next hear. “The words of a tale-bearer [are] as wounds, and they go down to the chambers of the belly.” Even if they were strictly true, which is rarely the case, they are in every respect injurious, and fall under the censure of evil speaking. They wholly lack a moral object or a loving way. It is at best gossip, and for the most part the mere indulgence of talking of things which right feeling would rather conceal. The issue is to inflict wounds which pierce very deep, and where they are least curable.
Then we have a maxim of great force in verse 9. The slothful also, or slack in his work, is near akin to the destroyer, or great waster. Both arrive at the same end of misery, one by idling, the other by careless prodigality. See the blessed contrast of Christ as Mark traces His service; “and straightway,” “and immediately,” “and forthwith.”
What a resource in such dangers, and in all others, is the name of Jehovah! A strong tower truly, whither the righteous betakes himself and is secure (v. 10). For the enemy is still in power, and those who return to God need protection.
How poor in comparison is the rich man’s wealth (v. 11)! He thinks it a strong city, and a high wall in his own conceit. But it will fail him utterly when his need is extreme.
So when the heart of man is haughty, destruction is nigh; whereas humility is the pathway to honour that lasts (v. 12). Here Christ is the blessed Exemplar. For He, as high as the Highest, took the lowly place of bondman to obey, and having gone down so low that none could follow to the utmost, is now indeed exalted. The Christian is called to follow; and on none did the Lord lay it more than on the apostles who by grace were faithful.
The weakness and need, the dangers and difficulties, as well as the helps, of man are here remarkably set out (vv. 13-24).
“He that giveth answer before he heareth, it [is] folly and shame to him.
“The spirit of a man will sustain his infirmity; but a wounded spirit who can bear (or, raise up)?
“The heart of the intelligent getteth knowledge, and the ear of the wise seeketh knowledge.
“A man’s gift maketh room for him, and bringeth him before great men.
“He that pleadeth first in his own cause [seemeth] just; but his neighbour cometh and searcheth him.
“The lot causeth contentions to cease, and parteth between the mighty.
“A brother offended (or, injured) is [harder to be won] than a strong city; and contentions [are] as the bars of a castle.
“A man’s belly is satisfied with the fruit of his mouth with the increase of his lips is he satisfied.
“Death and life [are] in the power of the tongue; and they that love it shall eat the fruit thereof.
“[Whoso] findeth a wife findeth a good thing, and obtaineth favour from Jehovah.
“The poor speaketh supplications, but the rich answereth roughly.
“A man of friends cometh to ruin; but there is a lover sticking closer than a brother.”
Haste or vanity leads men to confide in themselves and to slight what others have to say. Thus it is that they get the discredit of folly and shame to their surprise and pain.
When one is enabled to bear up courageously in conscious integrity, it is all well; but when the spirit is broken, despair is apt to ensue, and all is over, while that lasts.
Everyone can see that those who lack intelligence ought to get knowledge, and that the unwise should seek it. But in truth the reverse is the fact as here. The intelligent have it at heart to get knowledge, as the wise do seek it. So the Lord assured when here: Ask, and it shall be given to you; seek, and ye shall find; knock, and it shall be opened to you. Who seeks of God in vain for our real good?
But now we hear of the way of a man with men, and without God, as we heard in the chapter before. Gifts go far with most, and make way for the least honourable before great men, who are often, like those who court them, neither good nor wise. There are marked exceptions.
The next apothegm is a sort of converse to verse 13. It is a man first in his own cause; what can be plainer than its justification? But his neighbour comes and searches him; and how does the matter look then?
There are cases however where both sides have so much to plead, that a fair decision is beyond men, who if stiff give themselves over to contention, as there are those outside the dispute whose sad interest it is to keep it up. The Israelite had the resource of the lot, no matter how mighty the contenders might be; for Jehovah did not fail to decide thereby. But the Christian is entitled to look to his Father in Christ’s name, and never without an answer of grace if he wait on Him. How great the value of the written Word and of free intercourse with Him who is higher than the highest!
But there is as there ever was a great difficulty here; and it might seem strange, if we were not too familiar with the fact, that it is with a brother offended. How unapproachable and unreasonable! Yes, he is harder to win than a strong city; and such contentions are as the bars of a castle. What strength is needed to break through!
“The belly” has a bad name in both Old Testament and New; but not always, as Joh 7:38 conclusively proves. And so it may be here, where it seems employed in its twofold application for the innermost affections, good or evil. The mouth indicates the heart, as the Lord tells us both of the good man and of the wicked. Out of its abundance the mouth speaks. Here it is the other side – a man’s inwards satisfied with the fruit of his mouth, with the increase of his lips. How weighty then our every word if we bring in God! But if this satisfies man, the child of God can be satisfied with nothing less than God’s Word and grace. Hence too are life and death said to be in the power of the tongue, and so the issues in both good and evil. All Scripture declares it; all experience confirms and illustrates it.
Does the finding of good in a wife, in one worthy of that name, join on to this? Certainly no one has such opportunity of intimate knowledge and of giving help. She can avail as none else; and if for God, what a treasure to her husband, who might resent fidelity in another! What a favour from Jehovah!
The poor naturally resort to supplication, the rich as naturally answer roughly. Grace exalts the one, and abases the other, to the happiness of faith, and to the Lord’s pleasure who sees and weighs all.
A man who depends on many friends pays for it to his own ruin; but One is become more than a friend, a lover beyond all others, that sticketh closer than a brother. Well we know Him; yet how little, alas!
Fuente: William Kelly Major Works (New Testament)
Through desire, &c. = Seeking his own pleasure, the recluse (or separatist) breaketh forth (or quarreleth) with everything that is stable.
intermeddleth = breaketh forth. Hebrew. gala’. See note on “meddle”, Pro 17:14.
all wisdom = everything that is stable. See note on Pro 2:7.
Fuente: Companion Bible Notes, Appendices and Graphics
Chapter 18
Through desire a man, having separated himself, seeks and intermeddleth with all wisdom. A fool has no delight in understanding, but that his heart may discover itself. When the wicked comes, then comes also contempt, and with ignominy reproach. The words of a man’s mouth are as deep waters, and the wellspring of wisdom as a flowing brook. It is not good to accept the person of the wicked, to overthrow the righteous in judgment. A fool’s lips enter into contention, and his mouth calleth for strokes ( Pro 18:1-6 ).
That is, the fool’s lips enters into contention, and by his mouth, the strokes is really, is blows.
A fool’s mouth is his destruction, his lips are a snare of his soul. The words of a talebearer are as wounds, and they go down into the innermost parts of the belly. He also that is slothful in his work is a brother to him that is a great waster ( Pro 18:7-9 ).
Now Solomon has quite a bit to say about the slothful or the lazy person. The man who is lazy, slothful in his work, he’s a brother to him that is a great waster.
The name of the LORD is a strong tower: the righteous runneth into it, and is safe ( Pro 18:10 ).
What a strong tower the name Jehovah is. How many times we have run into it to find safety.
The rich man’s wealth is his strong city, and as a high wall in his own conceit. Before destruction the heart of man is haughty ( Pro 18:11-12 ),
That’s again, “Pride goes before destruction, a haughty spirit before the fall.” “Before destruction the heart of man is haughty.”
and before honor is humility ( Pro 18:12 ).
Humble thyself; He shall exalt thee. Exalt thyself; He’ll abase you. So same concept, another proverb.
He that answers a matter before he hears it, it’s a folly and a shame ( Pro 18:13 ).
So many times we answer a person before we really understand completely what they’re asking for. They’re starting to explain their situation and we assume that, “Oh, yes, this is what they want to know,” and we start giving out all these worthless information.
Like the little child who came in to her mother one day and said, “Mother, where did I come from?” And the mother thought, “Uh-oh, this is it. Time for the story of the birds and the bees and all.” She said, “Well, honey, you go outside and play for a little while and then come on in and Mother will tell you.” So she sent the little girl out and she got into this psyche books on how to explain the facts of life to your child and all and boned them all up. And then called the little girl in and sat her down and started through and explained to her the whole process of life and procreation and everything else. And she said, “Well, now, honey, do you think you understand?” She said, “Oh yes, Mommy.” She said, “The little girl next door said she came from Missouri and I just wondered where I came from.”
So it’s possible to answer a matter before you really know what the matter is. And he that answers a matter before he hears it, it is folly and a shame to him.
The spirit of a man will sustain his weakness; but a wounded spirit who can bear? ( Pro 18:14 )
Oh, how hard it is when your spirit has been wounded. And yet, if you have a strong spirit, how it can bear the infirmities, the weaknesses, the sicknesses.
The heart of the prudent gets knowledge; and the ear of the wise seeks knowledge. A man’s gift makes room for him, and brings him before great men ( Pro 18:15-16 ).
Actually, he’s saying that by giving gifts you can open a lot of doors. It gives a place for you. It will bring you before great men. It actually brought me before Begin last week. I’d never be able to see Begin if we didn’t have a gift for him, for Israel.
He that is first in his own cause seems just; but his neighbor comes and searches him. The lot causeth contentions to cease, and parts between the mighty ( Pro 18:17-18 ).
So the casting of the lot. You’re arguing over this thing. Let’s cast lots for it. Stops the argument. It’s idea of flipping a coin, you know. Same idea. Let’s flip a coin. Can’t agree on something, we’ll flip a coin. Heads, we will. Tails, we won’t. And so it stops the contentions.
A brother who is offended is harder to be won than a strong city ( Pro 18:19 ):
So the idea is, don’t offend your brother.
and their contentions are like the bars of a castle ( Pro 18:19 ).
You can’t get through them.
A man’s belly shall be satisfied with the fruit of his mouth; and with the increase of his lips shall he be filled ( Pro 18:20 ).
This is, I think, quite an important proverb, the next one.
Death and life are in the power of the tongue: and they that love it shall eat the fruit thereof. Whoso findeth a wife finds a good thing, and obtains favor of the LORD ( Pro 18:21-22 ).
So Solomon found a thousand of them. He surely learned an awful lot about women.
The poor useth entreaties; but the rich answereth roughly ( Pro 18:23 ).
The poor man has to entreat; sort of beg.
A man that hath friends must show himself friendly ( Pro 18:24 ):
That’s basic now. If you want to have friends, you’ve just got to show yourself friendly. A lot of people complain, “Oh, we don’t have any friends.” Well, you’re not you’re not showing yourself friendly. You if you’re going to have friends, you’ve got to just be friendly.
and there is a friend [there is a special friend] who will stick closer than a brother ( Pro 18:24 ).
That, of course, is Jesus Christ. That’s an important proverb to me. A man to have friends has to show himself friendly. But there is one friend who will stick closer than a brother. “
Fuente: Through the Bible Commentary
Pro 18:1
Pro 18:1
“He that separateth himself seeketh his own desire, And rageth against all sound wisdom.”
“The Hebrew text of the O.T. here yields no satisfactory sense. Hooke preferred this; “A man who wishes to separate from friends seeks excuses; but at all times he will be liable to reproach. Another various reading is, “The alienated friend seeks an occasion of quarrel to stir up strife. We shall paraphrase the apparent meaning here: “When any man wishes to separate himself from former friends, he will seek some pretext for doing so; but his behavior is altogether reprehensible.
Pro 18:1. Selfish and self-centered people isolate themselves from others. And a self-centered person is conceited to the point that he goes into a rage against the sound words and advice of others. This is true in the field of religion also: Mark them that are causing the divisions and occasions of stumbling, contrary to the doctrine which ye learned: and turn away from them. For they that are such serve not our Lord Christ, but their own belly (Rom 16:17-18).
Fuente: Old and New Testaments Restoration Commentary
Verse Pro 18:1. The protest of this proverb is against the self-satisfaction which makes a man separate himself from the thoughts and opinions of others. Such a one finally “rages against,” or “quarrels with all sound wisdom.”
Verse Pro 18:9. This plainly teaches that there can be no middle course between construction and destruction. Every man is contributing something to the commonwealth, or is a wastrel.
Verses Pro 18:10-11. Each of these verses taken separately constitutes a perfect proverb; but the force of either is diminished unless we note the antithesis created by considering them together. On the one hand, the true refuge of the soul is declared. On the other, a false refuge is described.
Verse Pro 18:24. The whole force of this proverb lies in the contrast between the word “friends” and the word “friend.” In the first case the word would perhaps be best expressed in modem language by the word “acquaintance.” The second word needs to be rendered rover.” The whole teaching of the proverb is that one true friend is a lover, and is worth more than a multitude of acquaintances, who are likely to lead into extravagances and evil courses.
Fuente: An Exposition on the Whole Bible
Proverbs 18
Nothing is more clearly taught in the Scriptures than the need of a separation between the clean and the unclean- between those who love the truth and those who walk contrary to it. Separation from evil is imperative. He who would honor God must bow to this principle, whether it be to separate from evil friends, from ecclesiastical evil, or from evil business practices. The word is plain: Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you (2Co 6:17). The only proper course for a Christian who sincerely desires the Lords approval is to walk apart from all that is unholy. He must refuse fellowship to those who by their endorsement are partakers of the sins of others.
18:1
In this verse we see a different kind of separation that is condemned by the Scriptures. There is a vast difference between one who in humility and obedience to God separates himself from evil, and another who, through pride and self-importance, separates himself from those who refuse evil, in order to do his own pleasure. This person is the heretic of whom we read in Jud 1:19: These be they who separate themselves, sensual, having not the Spirit. Men of this type are murmurers, complainers, walking after their own lusts; and their mouth speaketh great swelling words, having mens persons in admiration because of advantage (Jud 1:16). It is sad when Christians behave as these false professors.
We often find men who are born of God and unquestionably gifted by Him, but whose nature is unbroken and willful! Men like these go on with their brethren as long as their authority is acknowledged and obeyed. But let there be an unwillingness to follow their advice implicitly, and their pride will tolerate no refusal. Either they must have their way, or they will leave the assembly and begin something more to their own taste. These are the people who separate, not for the Lords glory, but for their own pleasure; having so done, they storm and rage against all wisdom, complaining loudly against those who will not accept their orders as supreme.
To separate from apostasy is right and Scriptural. To separate from what is godly causes grievous division in the church. It is the human will setting itself above the authority of the Word and Spirit of God.
Even in difficult situations that make the most cautious, godly person move slowly, it is very wrong to turn my back on the church God has formed. It is a mistake to excommunicate myself because I think another person should be disciplined. When one has a humble spirit, troublesome occasions only furnish opportunities for waiting patiently on God and seeking to exercise the consciences of fellow saints. It is only the headstrong and willful who will take matters into their own hands. If they are unable to override tender consciences, they separate themselves and rage against their brethren. Alexander the coppersmith was evidently this type of man, if, as seems likely, he is the companion of Hymenaeus mentioned in 1Ti 1:20. Having given up the truth, Alexander became the bitter opponent of those who stood for it (2Ti 4:14-15).
18:2
See note on Pro 15:14. Nothing is more characteristic of the fool than his contempt for instruction and his lack of desire to understand. He displays to the most casual observer the foolishness in his heart by the trifling words that flow from his mouth. Consider our Lords rebuke to the Pharisees who had no delight in understanding (Mat 23:17-19).
18:3
Throwing off all control and living selfishly results in shame and reproach. He who would have the confidence of his brethren and be respected by his friends must demonstrate a spirit of obedience. This spirit indicates a self-controlled, thoughtful man who values integrity. However high the rebellious person may carry his head for a time, his behavior will ultimately lead to his disgrace. See Pashur (Jer 20:1-6).
18:4
The heart is the well, or fountain, from which our words flow. In our Christian dispensation the Holy Spirit dwells in every believer and forms a more wondrous well-spring of wisdom than the wisest could have in the past age. Our Lord spoke of the believer when He said, If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water (Joh 7:37-38). Commentators have searched in vain for the scripture Jesus referred to. Might it be that Pro 18:4 (perhaps with other passages) was in the Lords thoughts when He spoke? Jesus verified the general testimony of the Scriptures by using the same figure to picture the truth He was declaring.
The thirsty soul finds in Christ the wisdom of God. Trusting in Him, the believer receives that divine indwelling which causes wisdom, as a flowing brook of living water, to flow from him for the refreshment and joy of other needy ones. See Stephen (Act 6:8, 10).
18:5
How often God, the righteous Judge, insists on impartial justice by those set to represent Him in the tribunals of men! And if He so clearly declares His abhorrence of false and biased decisions in the courts of the world, how very protective He must be concerning the judgments made by His saints! See His word through Moses and the later revelations through Paul (Deu 1:16-17; 16:18-20; 1Co 6:1-7).
18:6-8
See Pro 26:20-22. The fool is ever ready for strife, and his mouth utters hasty and bitter words on the slightest pretext. His contentious lips call for severe rebuke and will be his own destruction, unless he is brought to repentance. He delights in slander and scandal, rolling evil tales as delicious morsels in his mouth, and fills his heart with what is unholy and perverse. He readily listens to the gossiper and as readily imitates his ways. Korah, Dathan, and Abiram were of this spirit (Numbers 16).
18:9
The spendthrift wastes his possessions, the lazy person wastes his time. Both come to poverty, as did the prodigal of Luke 15. The disobedient son of Mat 21:30 was clearly on the same road.
18:10
The name of Jehovah stands for the Lord Himself. To run into it, as into a strong tower, is to confide in Him in the time of trouble. This is the blessed privilege of every true saint. Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep [i.e., garrison] your hearts and minds through Christ Jesus (Php 4:6-7). All that perplexes and oppresses the human spirit can be poured into Gods ear. Then the soul can leave all burdens with Him and can confide in His love. Thus the heart will be at peace, protected as in a garrisoned tower, however the enemy may rage. See a lovely picture of this in the tower of Thebez (Jdg 9:50-57).
18:11
The fortress of the man who trusts God contrasts sharply with the fortress of the man who trusts in his wealth. He does not know the name of the Lord, and in his conceit he thinks that he is forever secure. However his riches soon vanish away and leave him desolate and forsaken. How often did the Savior, when on earth, have to rebuke those who trusted in uncertain riches! See especially Luk 6:24 and Mar 10:24.
18:12
See note on Pro 16:18. It is needful that creatures so given to pride be reminded of its dire result again and again. It is a sure precursor of destruction. Humility, on the other hand, is the forerunner of honor. God delights to exalt the lowly.
The Hindu word for humility is said to be the dust; for it is a proverb among them that you can walk on the dust forever and it never answers back. Humility is self-forgetfulness-the spirit of meekness that is of great price in the sight of God. Weigh well His word to Barak (Jer 45:5). Notice how the first clause of the Pro 18:12 is exemplified in Uzziah (2Ch 26:16), and the latter in his son Jotham (2Ch 27:6).
18:13
An unwise person makes rash judgments, founded on one-sided evidence or formed by jumping to conclusions. He is ashamed when the case is thoroughly investigated, and he is found to have spoken without proper proof. Such judgments have not been uncommon, even among Christians who may well learn from this verse. But it is perhaps the young man who is especially vulnerable to this snare, particularly if he is too full of self-confidence. See Davids erroneous judgment as to Ziba and Mephibosheth (2Sa 16:1-4; 19:24-30).
18:14
When Jehoshaphat put the singers in the forefront of the army Judah was victorious (2 Chronicles 20). When the spirit of praise fills the soul, one is enabled to rise above the infirmities of the body and the trials of the way. But let the joy be lost and the spirit be broken and defeat is certain. The saint can rejoice in the Lord, whatever his circumstances, if his line of communication with God is unbroken and his conscience is free. Joy in the Lord will make a victor of the feeblest. See Nehemiahs word to the returned remnant (Neh 8:10).
18:15
The wise and prudent man seeks for knowledge, therefore he gets it. He does not haphazardly seek an accumulation of varied lore. Rather daily and earnestly he searches for absolute truth, as revealed in the Word of God. That search results in the enlightenment of the man of godly integrity. See Ezra (Ezra 7-10).
18:16
Contrast this verse with Pro 25:14. We may consider this verse from two standpoints: the natural and the spiritual. From the natural view, its meaning is plain. A man, by bestowing favors on subordinates, easily works his way into the presence of their master. This is a common procedure on the part of those who desire audiences where they are themselves unwanted. We need not dwell on it.
If, however, we think of gift in the spiritual realm it brings before us an important lesson. In the Epistles, the word gift refers to that which the ascended Christ bestows on His servants for the edifying of His mystical body (Eph 4:8-12). A gifted man does not need to force himself forward. His gift will open doors for him as truly as in the case of a material gift for a natural man. In other words, the man who has had a ministry committed to him by the Lord Himself need never be a groveling slave to the methods of the present age. Let him go on quietly in faithfulness, and the Master he serves will bring him to the front in due time if He would have him there at all. Self-assertiveness is the last thing that should be found in a servant of Christ. Humble obedience to his Lord, coupled with the loving desire to serve in His name and for His sake, should distinguish the gifted man above all else. See the prophet Amos (Amo 7:14-15).
18:17
See Pro 18:13. It is most unwise to hear only one side of a story and then give judgment on what has been presented. This is particularly true when it is a matter that is troubling the saints of God. Even with the most conscientious there is always the likelihood that only a partial account has been told. Therefore it is wise to hear both parties, and, if possible, to have them meet face to face. Most men can make out a good case for themselves if left alone; it has been natural for fallen man to justify himself since the day that Adam sought to throw the blame of his sin back on God. Therefore, to decide a case on one-sided testimony is almost certain to result in a miscarriage of justice. See Saul and Samuel (1Sa 15:13-14).
18:18
See note on Pro 16:33. When argument was in vain and differences seemed irreconcilable, the lot was resorted to as a final settlement. This was in a time when the written Word of God was not completed, nor the Holy Spirit abiding in His children. In this dispensation of grace the completed Word of God, ministered in the power of the Spirit, is given to us for a court of final resort.
Because of her sin Jerusalem was left with none to cast a lot to determine matters of controversy. Justice had been trampled on and could not be found (Mic 2:5). There is a warning for us in Jerusalems example, for if our ways are unrighteous, we turn to the Word of God in vain for guidance. The meek will he guide in judgment; and the meek will he teach his way (Psa 25:9).
18:19
See note on Pro 17:14. No tangles are so hard to straighten out as those between brothers who once were knit heart to heart in true affection. To win back a brother who has been offended is more difficult than to subdue a walled city. Each is likely to view all that the other does with suspicion and mistrust once confidence has been shaken. Entrenched behind the bars of wounded pride and unwilling to view the matter in relation to God, it will be impossible for either party to be overcome by grace and humility. How much easier it is to humble oneself at first than after months or years of strife! There are few quarrels that could not be settled in a very short time, if both parties agree to meet quietly before the Lord to look into their differences. But the opportune hour, once passed by, may not recur for a long season. Remember, when tempted to perpetuate strife, the dishonor that will accrue to the name of the Lord. Be warned by the unbrotherly example of contention between the men of Judah and of Israel with its sad consequences (2Sa 19:41-43).
18:20-21
He who scatters words with his lips will reap an abundant harvest: sinful words will lead to death, righteous words bring life. Words seldom fall idly to the ground. Uttered often in thoughtlessness, they take root and come to fruition most unexpectedly. A chance word, dropped casually to a stranger, may be the means of untold blessing. The soul of the one who uttered it rejoices when later he is told of the blessed result of his words. The man of God should be encouraged to spread the precious gospel of God as he steadily pursues his way through life. He may be assured that with the increase of his lips shall he be filled (20).
But if the words are evil, the harvest is just as certain; and it is well known that weeds and noxious plants flourish where nourishing fruits and grains cannot grow. The man of unholy lips will find abundant result from his reckless words and will as surely as the righteous man eat the fruit thereof (21).
Contrast the false teachers of 2 Peter 2 with the ambassadors for Christ of 2 Corinthians 5. Both will yet be rewarded according to their sowing.
18:22
It is not blind chance that unites congenial partners in the bonds of holy matrimony. A wife (not merely a woman) is a gift from the Lord and is an expression of His loving favor. Therefore a young man must seek the Lords guidance before he permits his affections to go out to a young lady. There would be fewer incompatible marriages if couples would allow Gods mind to direct them and not mere whim. Let the young Christian consider well whether the marriage he is contemplating is likely to prove an unequal yoke and a hindrance to spiritual growth, rather than a help. See Boaz and Ruth (Rth 4:9-12). Note the last clause of Pro 19:14.
18:23
There is an evil inclination associated with great wealth that, if not guarded against, dries up the milk of human kindness and hardens the heart against the needy. Let those whose temporal riches place them in the position to help the poor, remember that the ear of God hears every unheeded cry of the poverty-stricken. His eye beholds every ungracious action on the part of those who could relieve, but do not offer any help. See the parable of the implacable servant (Mat 18:23-35).
18:24
None complain so loudly of the lack of love and friendliness on the part of others as those who themselves show very little of either. He who busies himself to show love will receive it back again. He who is himself a friend will find friends to reciprocate his kindness. But the true Friend, as we saw in Pro 17:17, is always a friend. His heart is unchanged by the unfaithfulness of the objects of his devotion. He is the Friend that sticks closer than a brother. He always demonstrated love and grace in this world where all by nature were estranged from Him.
Let those who complain of lack of love on the part of fellow-saints imitate Christs holy example. Be concerned about showing kindness, not about receiving it, and good measure, pressed down, shall men give into your bosom (Luk 6:38). See the good Samaritan (Luk 10:29-37).
Fuente: Commentaries on the New Testament and Prophets
Pro 18:10-11
We have here the “strong tower” and the “strong city;” the man lifted up above danger on the battlements of the one, and the man fancying himself to be high above it (and only fancying himself) in the imaginary safety of the other.
I. Consider first the two fortresses. One need only name them side by side to feel the full force of the intended contrast. On the one hand the name of the Lord, with all its depths and glories, with its blaze of lustrous purity and infinitudes of inexhaustible power; and on the other “the rich man’s wealth.” (1) The name of the Lord, of course, is the biblical expression for the whole character of God, as He has made it known to us, or, in other words, for God Himself, as He has been pleased to reveal Himself to mankind. His name proclaims Him to be self-existent, and, as self-existent, eternal; and as eternal, changeless; and as self-existent, eternal, changeless, infinite in all the qualities by which He makes Himself known. But far beyond the sweep of that great name, Jehovah, is the knowledge of God’s deepest heart and character, which we learn in Him who said, “I have declared Thy name unto My brethren, and will declare it.” The name that is the strong tower is the name. “My Father!” A Father of infinite tenderness, and wisdom, and power. (2) Look at the other fortress: “The rich man’s wealth.” Of course we have not to deal here only with wealth in the shape of money, but all external and material goods; the whole mass of the things seen and temporal are gathered together here in this phrase. Men use their imaginations in very strange fashion, and make, or fancy they make, for themselves out of the things of the present life a defence and a strength. Like some poor lunatic, out upon a moor, that fancies himself ensconced in a castle; like some barbarous tribes behind their stockades, or crowding at the back of a little turf wall, fancying themselves perfectly secure and defended,-so do men deal with these outward things that are given them for another purpose altogether; they make of them defences and fortresses. Of all delusions that can beset you in your course, none will work more disastrously than the notion that the summum bonum, the shield and the stay of a man, is the abundance of the things that he possesses.
II. Consider next how to get into the true refuge. How does a man make this world his defence? By trusting to it. He that says to the fine gold, “Thou art my confidence,” has made it his fortress; and that is how you will make God your fortress-by trusting to Him.
III. We have, lastly, what comes of sheltering in these two refuges. (1) As to the former of them, as one of the old Puritan commentators has it, “The tower is so deep that no pioneer can undermine it, so thick that no cannon can breach it, so high that no ladder can scale it.” “The righteous runneth into it and is perched up there.” (2) I say little about the other side. The world can do a great deal for us. It can keep the rifle bullets from us. But, ah! when the big siege guns get into position and begin to play; when the great trials that every-life must have, sooner or later, come to open fire at us; then the defence that anything in this outer world can give comes rattling about our ears very quickly. It is like the pasteboard helmet, which looked as good as if it had been steel, and did admirably as long as no sword struck it.
A. Maclaren, A Year’s Ministry, 1st series, p. 301.
References: Pro 18:10.- Spurgeon, Sermons, vol. ix., No. 491; J. Vaughan, Fifty Sermons, 8th series, p. 118; Clergyman’s Magazine, vol. xvi., p. 269. Pro 18:12.- Spurgeon, Sermons, vol. ii., No. 97.; Evening by Evening, p. 66. Pro 18:15-19.- R. Wardlaw, Lectures on Proverbs, vol. ii., p. 191. Pro 18:17.- W. Arnot, Laws from Heaven, 2nd series, p. 126. Pro 18:20-24.- R. Wardlaw, Lectures on Proverbs, vol. ii., p. 202.
Pro 18:21
I. The tongue is like a steed (Jam 3:3): (1) When it speaks too much; (2) when it is boasting; (3) when it is angry.
II. The tongue is like a sword (Psa 57:4): (1) Against the weak and helpless; (2) against sacred things and holy persons.
III. The tongue is like a serpent (Psa 140:3): (1) when it slanders; (2) when it flatters.
IV. The tongue is like fire (Jam 3:6). It is like fire when it speaks profane or foul words in the hearing of others; because those who hear them speak them again, and so the evil spreads and spreads.
J. Stalker, The New Song, p. 24.
References: Pro 18:22.-W. Arnot, Laws from Heaven, 2nd series, p. 131; W. M. Taylor, Old Testament Outlines, p. 160.
Pro 18:24
When Christian people talk of a friend that sticketh closer than a brother, there is commonly one Friend in their mind, the best Friend, the most faithful, and sympathetic, and mighty, our blessed Redeemer. But that thought was quite out of the mind of the man that wrote the verse. The writer was not thinking at all of Christ. All he names here is the fact of experience, that men have sometimes found a friend who was more constant and faithful than a brother.
I. A sorrowful alienation from those once nearest is a sad characteristic of our life as years go on. Most human beings would need a friend nearer than almost any of their blood. A characteristic of advancing years is a growing selfishness; a shrivelling up of all the real interests of life into the narrow compass of one’s own personality. The most unselfish and the kindest-hearted will need diligently to counterwork that increasing alienation, which in the latter years tends to estrange us from others, to throw us in upon ourselves, to make us quite alone. Keep as near as you will, there is still an inevitable space between, a certain distance between you and your best friends in this world. We would all need to have a friend who can keep nearer us, and understand us better, and stand by us more faithfully, and help us more effectually, than any human being.
II. And there is such a friend. If we could vividly believe that Christ is our friend, it is very easy to see how good and great a friend, (1) Think of His power-His power to help and protect, in work, in danger, in temptation. (2) Think of His sympathy-He can feel for us, He can understand us, and all we are feeling and going through. His might to help us is as of one raised like the stars above us; His understanding of us is nearer than that of one who sits by the same fireside. (3) This best Friend will never disappoint us; as those we thought our good friends here sometimes do. (4) This best Friend is always near. (5) This Friend is never estranged. (6) He will never die. There is no shadow of coming parting to hang, unspoken of, but oftentimes silently remembered, over our communion with Him.
A. K. H. B., From a Quiet Place, p. 169.
Our text speaks of a friendship which is the noblest and most enduring. It compares it with what is usually regarded as one of the most powerful and abiding relations on earth, the love of brethren. There is a friend, it tells us, that sticketh closer than a brother. Who that friend is it says not. It may refer to the fact that even in our common life we meet with friends that are better to us than even our relations; but who can doubt that, whatever its primary reference, it does emphatically describe the character of One who is pre-eminently the Friend of man, the Friend of sinners, and the Friend of saints?
I. The love of this Friend is disinterested. How could it be otherwise? What drew Him to us? Was it primarily to be blessed Himself or to bless others that He came? It was not His own happiness He came to seek when He left the world in which He is and was God over all, blessed for ever-it was ours; His joy was that of seeing others rescued, redeemed, purified, glorified.
II. The friendship of Christ is an intelligent friendship; it is a friendship which is based on knowledge, and a complete knowledge of us. Many of the friendships of this world have no such basis whatever, and it is this which often accounts for their very brief and unsatisfactory character. Christ knows what is in man. He knows, therefore, the worst of us. There is nothing that can come out to surprise Him and revolt Him. And yet He sticks closer than a brother.
III. The friendship of Christ is marked by its fidelity. He does not love us with a fondness which shrinks from admonition when admonition is needed. If He be unseen, He is still at our side, and by His providence is speaking to us now, as once He spoke in an audible voice. He will not suffer sin in us to go unreproved.
IV. His friendship is marked by its constancy. It is not like the moon with its phases, but like the sun, without variableness or the shadow of a turning. He does not break off from us because we are not all we should be to Him. He sticks to us closer than a brother.
E. Mellor, The Hem of Christ’s Garment, p. 292.
What our text says is true of human friends,-describes them, and furnishes a reason why we should value them, and do all that is right and proper to retain them. But if it applies to any, it applies to the Lord Jesus. It is most of all true of Him.
I. The text is true of Jesus in respect of His love. He loves you better than a brother does. He is the very embodiment of the love of God, and “God is love.”
II. The text is true of Jesus in respect of His kindness. He is kinder to you, does more for you than a brother. Kindness is the outcome of love, the result of love, the expression of love.
III. The text is true of Jesus in respect of His patience. He bears with you more than a brother. If anything could win the hearts of children, it should be the patience and gentleness of Jesus.
IV. The text is true of Jesus in respect of His nearness. He is nearer to you than a brother. In Old Testament times the only one who could be a redeemer was the nearest of kin (Ruth iv.). That was meant to bring out the nearness of Christ’s relationship to all who are His.
V. The text is true of Jesus in respect of His steadfastness, His constancy. He never changes, never leaves you. Jesus never gives up any friend.
J. H. Wilson, The Gospel and its Fruit, p. 157.
References: Pro 18:24.-B. W. Noel, Penny Pulpit, No. 3,633; Spurgeon, Sermons, vol. iii., No. 120; W. Arnot, Laws from Heaven, 2nd series, p. 116. Pro 19:1-3.-R. Wardlaw, Lectures on Proverbs vol. ii., p. 215.
Fuente: The Sermon Bible
CHAPTER 18 Proverbs of Personal Instruction
There is first a warning against separation produced by desire, that is for gratification and pleasure, and not for a righteous purpose. Such a one becomes an enemy of true wisdom and one who intermeddleth with all wisdom. This proverb finds a New Testament illustration in Alexander the coppersmith, as well as Hymenaeus and Philetus, and Diotrephes of whom John writes in his epistle. A fool foams out his own folly. This proverb in Pro 18:2 is illustrated by many of the critics of the Bible. They have no delight in true understanding but their own hearts are laid bare by their mad oppositions to Gods Holy Word.
The fools mouth, his lips, the talebearer (whisperer), and the slothful are the themes of the proverbs in Pro 18:6-9. Then we read The Name of the LORD is a strong tower; the righteous runneth into it and is safe Pro 18:10). The Name (Ha-Shem, in Hebrew) stands for Jehovah Himself. He is the place of refuge, of shelter, protection and safety for all who in faith turn to Him. In Him is our peace and safety. The Hebrew meaning of is safe is set on high. Even so if we flee to Him and become His, we are exalted in Him, seated in Christ in heavenly places.
Another proverb of solemn meaning is found in Pro 18:12. Before destruction the heart of man is haughty, and before honor is humility. Scripture abounds in illustrations of these two lines. The truth stated here is still being manifested in the lives of men and women. The only place of safety for Gods people is the place in the dust, the place of humility.
Death and life are in the power of the tongue; and they that love it shall eat the fruit thereof Pro 18:21). The Epistle of James (chapter 3) speaks in the same manner of the power of the tongue and its misuse. Evil words will bring evil results. But the tongue speaking the words of life and love, as given in the gospel of our Lord Jesus Christ, is a power for good, the power of life–and oh! what shall the harvest be in that day!
Fuente: Gaebelein’s Annotated Bible (Commentary)
Through: etc. or, He that separateth himself seeketh, according to his desire and intermeddleth in every business. Exo 33:16, Zec 7:3, Rom 1:1, 2Co 6:17, Jud 1:19
seeketh: Pro 2:1-6, Mat 13:11, Mat 13:44, Mar 4:11, Eph 5:15-17
intermeddleth: Pro 14:10, Pro 17:14, Pro 20:3, Pro 20:19, Pro 24:21, Pro 26:17, Isa 26:8, Isa 26:9, Jer 15:17, Mar 1:35
Reciprocal: Num 6:2 – When Deu 14:6 – General Psa 90:12 – that Psa 111:2 – that have Psa 119:45 – for I seek Psa 119:97 – O how Pro 2:2 – thou Pro 2:10 – General Pro 3:13 – getteth Pro 4:5 – Get wisdom Pro 8:9 – General Pro 10:14 – lay Pro 12:1 – loveth Pro 21:11 – when the wise Ecc 1:13 – I gave Mat 13:19 – and understandeth Joh 7:4 – there Col 3:16 – all
Fuente: The Treasury of Scripture Knowledge
Pro 18:1-2. 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, , (a word used in a bad sense, Pro 17:14, and found nowhere else except in this place,) in every business, or in every thing that is, as the words 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Pro 18:1. Through desire a man having separated himself, seeketh and intermeddleth with all wisdom. yithgal; this word occurs but thrice, and only in the book of Proverbs; viz. here, and in Pro 17:14; Pro 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.
Pro 18:8. The words of a talebearer. See the note on Pro 11:13.
Pro 18:10. The name of the Lord is a strong tower. Hebrews 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. Psa 8:1. It is like ointment poured forth in the richest perfumes. Son 1:3. The Lord hath pity on his people, for his names sake; rather, for Christs sake. Jer 14:7. Save us, oh Lord, for thy names sake. Psa 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 Isa 32:2.
Pro 18:14. 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. Psa 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.
Pro 18:17. 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.
Pro 18:19. 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.
Pro 18:21. 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.
Pro 18:22. Whoso findeth a wife findeth a good thing. So it was with Adam. Gen 2:18. In a woman of wisdom and virtue, a mans heart is at rest. She builds her house with affluence, and is a crown of glory to her husband. See Pro 31:10.
Pro 18:24. 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.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
Pro 18:1. MT yields no satisfactory sense. The LXX reads The man who wishes to separate from his friends seeks pretexts, but is always liable to reproach. Frankenberg renders the alienated friend seeks an occasion (emending the word for desire), seeks by all means to stir up strife.
Pro 18:4. RV translates correctly, but the sense is strange. Read, perhaps, The words of the wise are deep waters, a flowing brook, a fountain of life, but this is conjecture rather than emendation.
Pro 18:5. cf. Pro 17:26, which may have originally followed this verse.
Pro 18:6-8. A group on rash and slanderous speech.
Pro 18:8. Repeated in Pro 26:22.dainty morsels (AV wounds) has occasioned much difficulty. The RV translation rests on an Arabic form meaning to swallow eagerly. The sense refers to the pleasure with which slanderers gossip is received.
Pro 18:10 expresses a point of view not common in Pr., but frequent in Pss. (cf. Isa 26:8), the attitude of the pious toward the character of God as represented by His Name. There is no suggestion here of the magical value subsequently attached by the Jews to the ineffable Name.
Pro 18:11. cf. Pro 10:15.
Pro 18:16-18. Three reflections on the ways of litigationthe value of a bribe, the necessity of hearing both sides, and the use of the lot to decide doubtful cases.
Pro 18:19. MT is unintelligible (note italics in RV). No satisfactory emendation has been proposed.
Pro 18:20 f. Two aphorisms on the nemesis which overtakes rash speech. Curses are like young chickens, they always come home to roost.
Pro 18:22. cf. the expansion of the idea in Sir 26:1-3.
Pro 18:23. cf. Sir 13:3.
Pro 18:24. Lit. a man of friends is to be broken, and there is a lover that cleaveth closer than a brother. There is no satisfactory parallelism; the rendering is also very doubtful. With a slight change 24a reads, There are friends whose object is society, implying a contrast between social acquaintances and the friendship tested by adversity. LXX omits.
Fuente: Peake’s Commentary on the Bible
18:1 Through desire a man, having {a} separated himself, seeketh [and] intermeddleth with all wisdom.
(a) He who loves wisdom will separate himself from all impediments, and give himself wholly to seek it.
Fuente: Geneva Bible Notes
3. Friendship and folly ch. 18
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Evidently the intent is, "He who separates himself [from other people]" does so because he wants his own way and does not want others to restrain him. Such an approach runs counter to sound wisdom because we all need input from other people to make wise decisions. It is unwise to be antisocial in the schismatic sense of that word (cf. Gen 13:11). [Note: Toy, p. 354.]
". . . unfriendliness and unreasonableness are inseparable." [Note: Waltke, The Book . . . 31, p. 69.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
CHAPTER 19
THE EVIL OF ISOLATION
“He that separates himself follows after his own desire, but against all sound wisdom he shows his teeth.”- Pro 18:1
FROM the value of friendship there is a natural and easy transition to the evil of isolation. We must try to fathom the profound meaning which is hidden under this simple but striking proverb. To begin with, what are we to understand by “one that separates himself”? This same word occurs in 2Sa 1:23 concerning Saul and Jonathan, that “in their death they were not separated.” Theirs was a togetherness which accompanied them to the grave. On the other hand, there are people who shun all togetherness in their lives, -they are voluntarily, deliberately separated from their kind, and they seem for the first time to blend with their fellows when their undistinguished dust mixes with the dust of others in the common grave. We are to think of a person who has no ties with any of his fellow creatures, who has broken such ties as bound him to them, or is of that morbid and unnatural humor that makes all intercourse with others distasteful. We are to think more especially of one who chooses this life of solitariness in order to follow out his own desire rather than from any necessity of circumstance or disposition; one who finds his pleasure in ignoring mankind, and wishes for intercourse with them only that he may vent his spleen against them; in a word, we are to think of a misanthrope.
We must be careful in catching the precise idea because there are men who shut themselves off from their kind, rightly or wrongly, in order to seek the common welfare. A student or an inventor, sometimes even a teacher or a preacher, will find the solitude of the study or the laboratory the only condition on which he can accomplish the work to which he is called. The loss of domestic life or of social pleasures, the withdrawal from all the “kindly ways of men,” may be a positive pain to him, a cross which he bears for the direct good of those whose company he forswears, or for the cause of truth, in whose service alone it is possible to permanently benefit his fellows. Such a “separation” as this-painful, difficult, unrewarded-we must exclude from the intention of our text, although possibly our text might convey a warning even to these benevolent hermits, that unless the heart is kept warm by human sympathies, unless the mind is kept in touch with the common cares and joys of our kind, the value of even intellectual work will be considerably diminished, while the worker himself must inevitably and perhaps needlessly suffer. But, on the whole, we must except these nobler instances of isolation, if we would feel the full force of the judgment which is pronounced in the text.
The misanthrope is one who has no faith in his fellows, and shrinks into himself to escape them; who pursues his own private ends, avoiding all unnecessary speech with those who are around him, living alone, dying unobserved, except for the mischief which, consciously or unconsciously, he does to those who survive him. Such a one is aptly described as showing his teeth in an angry snarl against all the approaches of a true wisdom.
Shakespeare might have had this proverb before him in that grim delineation of Richard the Third, who boasts that he has neither pity, love, nor fear. He was, he had been told, born with teeth in his mouth.
“And so I was,” he exclaims “which plainly signified that I should snarl, and bite, and play the dog.”
And then he explains his terrible character in these significant lines:-
“I have no brother, I am like no brother:
And this word Love, which greybeards call divine
Be resident in men like one another,
And not in me; I am myself alone.”
Yes, Love can only exist among men who are like one another; and no more damning indictment can be brought against a human being than this, that he is himself alone.
The truth is that every man is not only a “self,” a personality, but he is a very complex being made up of many relations with other men. He is a son, a brother, a friend, a father, a citizen. Suppose him to be stripped of all sonship, brotherhood, friendship, fatherhood, and citizenship; there is left, not a man, but a mere self, and that is his hideous condemnation. In the same way, a woman that is neither daughter, nor sister, nor wife, nor friend, nor ministrant, does not deserve the grand name of woman: she is a mere self, a point of exigent and querulous desires. The most appalling discovery in a great city is that multitudes have become mere selves- hungry, hollow, ravening, thirsty, shriveled selves. The father and mother are dead, or left far away, probably never known; no one is brother to them, they are brothers to no one. Friend has no significance to their understanding, or means only one who, from most interested motives, ministers to their craving appetites; they are not citizens of London, nor of any other city; they are not Englishmen, though they were born in England, nor have they any other nationality, -hideous, clamorous, esurient selves, nothing more. An old Greek saying declared that one who lives alone is either a god or a wild beast; while, as we have already seen, there are a few of the isolated ones who are isolated from noble and even Divine motives, the vast majority are in this condition because they have fallen from the level of humanity into the roving and predatory state of wild animals, that seek their meat by night and lurk in a lonely lair by day.
The “sound wisdom” against which the isolated rage is nothing less than the kindly law which makes us men, and ordains that we should not live to ourselves alone, but should fulfill our noble part as members one of another. The social instinct is one of two or three striking characteristics which mark us out as human: a man by himself is only an animal, and a very poor animal too; in size he is far beneath the greatest of the creatures that inhabit land and sea; he is not as swift as the winged denizens of the air; his strength in proportion to his bulk is debility compared with that of the tiniest insects. His distinction in the creation, and his excelling dignity, are derived from the social relations which make him in combination strong, in the intercourse of speech and thought, wise, and in the loving response of heart to heart, noble. If by some unhappy accident a human being wanders early from his place into the forest, is suckled by wild beasts, and grows up among them, the result is an animal inconceivably repulsive, fierce, cunning, and ugly; vulpine, but without the wolfs agile grace; bearish, but without the bears slow-pacing dignity.
The “sound wisdom” is the wisdom of the Creator, who from the beginning determined that it is not good for men to live alone, and marked His conception of the unity which should bind them together by the gift of the woman to the man, to be bone of his bone and flesh of his flesh.
It becomes therefore a necessity to every wise human being to recognize, to maintain, and to cultivate all those wholesome relationships which make us truly human. “As a bird that wandereth from her nest, so is a man that wandereth from his place.” {Pro 27:8} Sometimes when a great ship is far off in mid-ocean, a tired land-bird will fall panting and exhausted upon the deck: the wings can beat no longer; the eyes glaze; and the eager wanderer fails and dies. The true bird-life is the life of the woods, of the toilsomely-woven nest, of the mate and the brood and the fledglings. In the same way on those ocean steamers-ay, and in many a weary bye-path and lonely desert of the earth-may be found men who have broken away from the ties which formed their strength and their truer being, and now fall, faint and purposeless, to languish and to die. For true human life is the life of our fellows, of the diligent laborious house building, of the home, of the young, of the rising nestlings which are to form the next link in the long chain of the generations.
Neighborliness is the larger part of life; we are not to go to our distant “brothers house in the day of our calamity, for better is a neighbor that is near than a brother far off.” {Pro 27:10} Our life is rich and true and helpful just in proportion as we are entwined with those who live around us in bonds of mutual respect and consideration of reciprocal helpfulness and service, of intimate and intelligent friendship.
It is hardly necessary to say that there is neighborliness and neighborliness. Our relation to our neighbors may be that of mere busybodies, tattlers, and whisperers; it may be devoid of tact and consideration: there is need therefore of a warning to “hold back thy foot from thy neighbors house; lest he be sated with thee, and hate thee.” {Pro 25:17} But this possible abuse does not affect the broad and salutary principle: we are meant to live in one another; our nature can realize itself, and accomplish its mission, only in generous and noble relations with those who are about us. The home is at the foundation of all; a good son or daughter will generally make a good man or woman, good brothers will prove good citizens, good sisters good ministrants and teachers to the poor and the ignorant; good fathers will be the best rulers in church and state. The home will be the preparation for the larger life of the town, or the social circle, or the state. And thus from the cradle to the grave no man should live alone, but everyone should be a member of a larger body, holding a definite place in a system or organism, depending on others, with others depending on him. Nerves should run through the body politic, motor nerves and sensory nerves; the joys and pains of a community should be shared, the activities of a community should be united. No one should live to himself; all should live, and rejoice to live, in the great cooperative society of the world, in which personal interests are mutual interests and the gains of each are the gains of all.
But we can hardly probe to the depths of this Proverbial Philosophy without becoming aware that we are touching on an idea which is the mainspring of Christianity on its earthly and visible side. We seem to have detected in all the preceding discussion echoes, however faint, of the Apostolic teaching which gave practical shape and body to the work of our Lord Jesus Christ.
The relation of Christ, as the Son of God, to the human race as a whole, immediately opened up the possibility of a world-wide society in which all nations, all classes, all castes, all degrees, all individualities, should be not so much merged as distinctly articulated and recognized in a complete and complex whole. The kingdom of heaven, while borrowing its terminology from earthly kingdoms, was unlike any one of them because it was to include them all. Into that kingdom all the peoples, nations, and languages should pass.
The Catholic Church, was the first attempt to realize this grand idea, presented for a time a certain faint and wavering reflection of the image in the heavens. The fault of seeking the unity of the race in a priesthood instead of in the people was of course a fatal one to its own ultimate success, but at least one great service was rendered to humanity; the idea became familiar of a unity, in which the narrower unities of the family, the social circle, and the nation were to find their completion. And when the intelligence and the faith of men broke with the Catholic Church, it was not a breach with the Catholic idea, but merely a transition to a nobler and a more living realization of the idea. At present the idea is daily clearing and assuming vaster proportions; humanity is seen to be one; the Great-Father presides over a family which may be sundered, but cannot be really parted; over a race which is divided, but not actually separated.
Strange and rapturous have been the emotions of men as they have entered into the realization of this idea, and the thrill of their vast fellowship has passed through their hearts. Sometimes they have turned away in bitterness of revolt from the Christian Church, which with harsh dogmatisms and fierce anathemas, with cruel exclusiveness and sectarian narrowness, seems rather to check than to further the sublime thought of the One Father, of whom all the family is named in heaven and in earth. But whatever justification there may be for complaint against the Church, we cannot afford to turn our thoughts from the Son of Man, who has redeemed the race to which we belong, and who, as the Divine Power, is alone able to carry out in effect the great conception which He has given us in thought.
And now I am going to ask you for a moment to consider how the text reads in the light of the work and the presence and the person of Jesus Christ, who has come to gather together in one those that are scattered abroad.
The person of Christ is the link which binds all men together; the presence of Christ is the guarantee of the union; the work of Christ, which consists in the removal of sin, is the main condition of a heart-unity for all mankind. When therefore you put your trust in Christ and your sinful nature is subdued, you are incorporated into a body of which He is the head, and you must pass out of the narrow self-life into the broad Christ-life; you can no longer live for yourself alone, because as the member of a body you exist only in relation to all the other members. “But,” it is said, “am I not to seek my own salvation, and then to work it out with fear and trembling? am I not to withdraw from the world, and to labor hard to make my calling and election sure?” In a certain sense, the answer to that question is, Yes. But then it is only in a certain sense; for you make sure of your own salvation precisely in proportion as you are really incorporated into Christ, and are made a genuine member of the body: as St. John says, “We know that we are passed from death unto life because we love the brethren,” and “if we walk in the light we have fellowship one with another, and the blood of Jesus Christ cleanseth us from all sin.” We work out our salvation therefore only by losing the self in others; we withdraw from the world and make our calling sure, just as our thoughts become identified with Gods thoughts, and as our lives are passed in cheerful and victorious service.
If, then, on the ground of our humanity we are cautioned against separating ourselves, because by so doing we set our teeth against all sound wisdom, on the ground of our Christianity we must be warned not to separate ourselves, because that means to harden our hearts against the faith itself. When we say to ourselves, “We will live our Christian life alone,” that is equivalent to saying, “We will not live the Christian life at all.” We do not know what the life in heaven may be, -though from the casual glimpses we obtain of it, we should say that it is a great social gathering, at which we shall sit down with Abraham and all the saints of God, a kind of marriage festivity to celebrate the union of the Lord with His bride, -but it is plain that the Christian life, as it is revealed to us here, must be the life of a community, for it is likened to a vine, from which all dead branches are cut off, and plainly all cut-off branches are dead.
“But,” say many people amongst us, “we put our faith in the Lord Jesus Christ; we trust to Him; why should you impose any further conditions?” Do they put their faith in Him? Does not faith imply obedience? Did He not require His disciples to be united in a fellowship, and did He not give His body and His blood as a symbol of this fellowship, and command them to take the symbols in remembrance of Him until He comes? Are these isolated believers obeying Him, or are they not cutting at the root of His glorious purpose of human fellowship in the Divine Head? And if they are thus breaking His expressed commandment, has He not warned them that he will say, “I never knew you, depart from Me.” although they have taught in his name, and even cast out devils and done many wonderful works?
And in thus reminding you of our Lords thought, I am not speaking only of what we call the fellowship of the Church; for there are many who are merely nominal members of the Church, and though their names are enrolled they “separate themselves” and live the life of unhallowed isolation, just as they did before they professedly entered into the Christian society. This is a larger question than that of Church membership; Church membership derives its vast importance from being a part of this larger question. Will you, therefore, let me close with a personal appeal addressed to each one of you?
You know that the Son of Man would make men one; you know that He calls His disciples into a holy family of mutual love and service, so that men may know that they are His, and may recognize Him because they love one another. Are you venturing to disregard His commandment and to frustrate His will by separating yourself for your own desire? Have you fallen out of all relations with His family, so that the sonship, the brotherhood, the friendship, the fatherhood, the citizenship, of the heavenly kingdom are as good as meaningless to you? If so, may I say in the words of the text, you are setting “your teeth against all sound wisdom?”