Annotations Upon the Books of Poetry, Proverbs · Chapter 18
CHAP. XVIII.
Verſ. 1. THrough deſire a man having ſeparated himſelf, &c.] That is, A man that out of an earneſt deſire after wiſdome or any good literature, hath withdrawn and ſequeſtred himſelf from his former habitation, at leaſt from the company he otherwiſe would converſe with, and from all worldly buſineſſe, or whatever elſe may be any let or hinderance to him in his ſtudy, ſeeketh and intermedleth with all wiſedome; that is, he will earneſtly labour to obtain that which he ſo earneſtly deſires, & will be accordingly buſying himſelf about all kind of wiſdome, and all the means whereby it may be obtained, there is no wiſdome which he will not ſeek to attain: if he hears of any that are eminent for any kind of wiſdome, he will endeavour to gain what he can from them; and, as long as there is any thing to be learned, he will never give over. But now if we read this Proverb, as it is render'd in the margin of our Bibles, He that ſeparateth himſelf ſeeketh according to his deſire, and intermedleth in every buſineſse, there are divers other expoſitions that may be given of it. As 1. thus: He that ſeparateth himſelf, to wit, from his friend, as deſiring to break off friendſhip with him; ſeeketh according to his deſire, that is, he ſeeketh ſome occaſion or other to effect what he deſireth: and intermedleth in every buſineſſe; that is, he will be catching at every word that is ſpoken, at every thing that is done, though it be in buſineſſes that no way concern himſelf, that he may find ſome pretence to make a breach, or to juſtifie the breach he hath made, between him and his friend. Or 2. thus: He that ſeparateth himſelf, to wit, in the avoiding of all lets & impediments that may croſſe his deſire; ſeeketh according to his deſire, that is, ſeeketh after that which he deſireth: and intermedleth in every buſineſse; that is, he will leave no ſtone unrolled, no courſe unattempted, whereby he may hope to effect his deſire. Or 3. thus: He that ſeparateth himſelf, that is, He that out of ſelf-conceit, & peeviſh ſtubbornneſſe, withdraws himſelf from the company and converſation of others, as loving to goe in a way by himſelf, though it be croſſe to all the world, relying with confidence upon his own judgement, and deſpiſing the judgement of others; ſeeketh according to his deſire, that is, he purſueth his own deſires, and whatever it is wherein he pleaſeth himſelf: and intermedleth in every buſineſse; that is, he will be medling where he liſts, whatever the buſineſſe be, though it no way concerns him. Or 4. thus: He that ſeparateth himſelf, ſeeketh according to his deſire; that is, He that upon cauſeleſſe pretences doth ſeparate himſelf from the communion of the Church, and the aſſemblies where God is worſhipped, doth quickly ſhake off all fear of God and man, and with an unbridled deſire ſeeks to ſatisfie his own luſts, in doing whatever ſeems good in his own eyes.
Verſ. 2. A fool hath no delight in underſtanding, but that his heart may diſcover it ſelf.] That is, ſay ſome Expoſitours, he delights in knowledge for no other reaſon, but that he may in a vain-glorious manner vaunt himſelf of it. But I rather take it thus: either 1. that A fool hath no delight in knowledge or piety, or any thing that is good, (though he may doe that which ſimply in it ſelf is good, yet he never doeth it with any delight) but that all his delight is in wicked ſpeeches and actions, whereby he diſcovers the wickedneſſe that is in his heart; or 2. that he delights not to hear the wiſdome and underſtanding of others, as namely their wiſe inſtructions & counſels, but that all his deſire is, that he may be heard himſelf, that he may vent what he hath conceived in his heart, or any thing that comes into his mind, though it be never ſo fooliſh, or that he may follow his own humour againſt all that can be ſaid to the contrary, whereby the wickedneſſe of his heart is notably diſcovered.
Verſ. 3. When the wicked cometh, then cometh contempt, &c.] See the Note chap. 11.2. where the ſame thing is ſaid of the proud man in particular. Yet ſome extend this farther, as namely, that the wicked are wont to contemn both God and man, all laws & admonitions, all dangers and puniſhments, ſo that nothing can reſtrain them from their wicked waies: and with ignominy, reproach; to wit, becauſe where the wicked man cometh, he is not only wont to contemn men, but alſo to caſt upon them all the ignominy and diſgrace he can, and therewith alſo to load them with reproaches. Yet the meaning of this laſt clauſe may be, as well as the former, that both contempt and ignominy and reproach do, by the juſt judgement of God, follow the wicked man whereever he goeth.
Verſ. 4. The words of a mans mouth are as deep waters, &c.] That is, The words of a wiſe mans mouth are as deep waters: to wit, 1. becauſe they are full of profound wiſdome, which every ſhallow capacity cannot comprehend; at leaſt there is more wiſdome in his words, then one would at firſt think there is; the force & weight of his words is not eaſily diſcerned: and 2. becauſe ſuch a man utters ſuch words both continually & plenteouſly, nor can ever be drawn dry; ſee the Note chap. 10.11. And indeed that this is meant peculiarly of the words of a wiſe man, is evident by the following clauſe, and the wel-ſpring of wiſdome is as a flowing brook: wherein either the ſame thing is again expreſſed in other tearms, to wit, that the wiſe mans mouth, which is here tearmed the wel-ſpring of wiſdome, is as an ever-flowing brook; or elſe, a reaſon is given of the former clauſe, to wit, that becauſe the wiſdome of the wiſe is as a fountain or ſpring within him, therefore wiſe ſpeech doth ſtream forth from him as a flowing brook.
Verſ. 5. It is not good to accept the perſon of the wicked, to overthrow the righteous in judgement.] As if he ſhould have ſaid, Though it may ſeem a point of wiſdome and policy, for gain & favour to do ſo; yet it will be found to be in truth a thing both ſinfull & perillous: ſee the Note chap. 17.26. And by the wicked & the righteous here may be meant, only ſuch whoſe cauſe is wicked or righteous. Yet it may be underſtood generally of men that are wicked or righteous, becauſe uſually ſuch as the man is ſuch is the cauſe which he maintains.
Verſ. 6. A fools lips enter into contention, &c.] That is, Witleſſe men, void of naturall wiſdome, or wicked graceleſſe fools, by the raſhneſſe & folly, or by the wickedneſſe of their ſpeeches, by their ſlanders & ſcoffs, and other injurious inſolent ſpeeches, do not only ſtir up contention, brabling, & wrangling between themſelves and others, but alſo fighting, as is implyed in the following clauſe, and his mouth calleth for ſtrokes; that is, it provokes men to ſtrike him, or ſets others together by the eares. But yet that expreſſion in the firſt clauſe, of entering into contention, may be meant of ſuch as will be medling with the quarrells of others; and then by their folly, though haply interpoſing themſelves under a pretence of making peace, do encreaſe the quarrell, and it may be become parties in it, and get ſome miſchief amongſt them.
Verſ. 7. A fools mouth is his deſtruction, and his lips are the ſnare of his ſoul.] To wit, in that they ſpeak thoſe things that bring their very lives in danger, yea their ſouls too without repentance. But ſee the Notes chap. 10.14. and 12.13. and 13.3.
Verſ. 8. The words of a tale-bearer are as wounds, &c.] Reading this clauſe, as it is in the margin of our Bibles, The words of a tale-bearer are like as when men are wounded, the meaning ſeems to be this: that tale-bearers are wont to whiſper ſoftly when they tell tales of their brethren; and withall, that they uſe to ſpeak as if they were wounded at the very heart for that which they report, & were full loath to ſpeak what they do ſpeak, but that they ſee there is a neceſſity that it muſt be ſpoken of. And then alſo the following words, and they goe down into the innermoſt parts of the belly, muſt accordingly be underſtood thus: that by his ſpeaking ſo hypocritically, as one that is grieved, the tale-bearer is the ſooner believed, his words goe glib down into the heart of him that heareth them, being entertained without any queſtioning the truth of them, and ſo they wound the more deeply him that is ſlandered. But now according to our tranſlation the meaning of the words is clear: The words of a tale-bearer are as wounds; namely, in that they wound (ſee the Note chap. 12.18.) both 1. him to whom he ſpeaks, in that he is brought to think ill of his brother, & haply to hate and proſecute him, that hath deſerved no ill at his hands; and 2. him eſpecially of whom he ſpeaks, in regard of the infamy & trouble they bring upon him, and that they alienate the hearts of his deareſt friends from him; & hence alſo that is added, & they goe down into the innermoſt parts of the belly; whereby is meant, that they wound the very heart of him that is ſlandered, yea that the wounds wherewith he is wounded in his credit, or otherwiſe, are incurable wounds, as when a man is wounded in his very entrails.
Verſ. 9. He alſo that is ſlothfull in his work is brother to him that is a great waſter.] That is, The prodigall & the ſlothfull man are couſin germans, they are like to one another, and the one ſhall come to poverty as certainly as the other, becauſe as the one ſquanders all away through exceſſe & riot, ſo the other gets nothing through ſloth and idleneſſe. But why is that word alſo added? He alſo that is ſlothfull, &c. With reference to what was ſaid in the foregoing verſe concerning the tale-bearer, & that to intimate, that as the talebearer is to be miſliked, ſo alſo is the ſlothfull perſon: or, only to ſet forth the better the intended compariſon between the prodigall and the ſluggard, that as the one, ſo alſo the other muſt needs come to want and miſery.
Verſ. 10. The name of the Lord is a ſtrong tower, &c.] See the Notes Pſal. 20.1, 7: the righteous runneth into it, and is ſafe. In the Hebrew it is, and is ſet aloft; that is, he is above the reach of any danger, according to that Pſal. 91.7. but it ſhall not come nigh thee.
Verſ. 11. The rich mans ſtrength is his ſtrong city, &c.] See the Note chap. 10.15. Some obſerve that the Name of the Lord in the foregoing verſe is compared only to a ſtrong tower, but the riches of the worldling here to a ſtrong city; and conceive it is, becauſe there are more that truſt in their riches, then that truſt in the Name of the Lord; or becauſe worldlings conceit that their riches are a far ſtronger defence to them, then the Name of the Lord is to the righteous.
Verſ. 12. Before deſtruction the heart of man is haughty, &c.] See the Note chap. 1….2: and before honour is humility; ſee the Note chap. 15.33.
Verſ. 13. He that anſwereth a matter before he heareth it, &c.] That is, before a man hath fully ſpoken what he hath to ſay, (which many will doe, that they may ſeem to be of a nimble and quick apprehenſion) or, before he well underſtands what it is that a man ſaith to him: it is folly and shame to him; that is, every one will count it an act of great folly in him to doe ſo, and thus it will be a great diſgrace to him; or by his unfit & ridiculous anſwers he diſcovers his folly; and ſo whilſt he would be thought to be very wiſe, he proclaims his own folly, & whilſt he ſeeks to be praiſed, he gets nothing but ſhame and diſhonour. But yet the Proverb may be meant alſo of thoſe that will give ſentence in any controverſy before they have fully heard both parties; & likewiſe of thoſe that, being tranſported with paſſion, will not hear a mans juſt defence. And obſervable it is, that this which we tranſlate, He that anſwereth a matter, &c. is in the Original, He that returneth a word, &c. whereby may be implyed, that to interpoſe ſo much as a word before a man underſtands a buſineſſe, is an act of folly, and much more to frame a long and ſerious diſcourſe about it.
Verſ. 14. The ſpirit of a man, &c.] That is, ſay ſome, A manly courageous ſpirit; or rather, The ſpirit of a man, to wit, that is ſound & chearfull, (for this is ſet againſt a wounded ſpirit in the following clauſe) through the aſſurance of Gods favour, and the teſtimony of a good conſcience, will ſuſtain his infirmity; that is, will inable him to bear with patience and chearfulneſſe any ſickneſſe or diſtreſſe wherewith the outward man is afflicted: but a wounded ſpirit who can bear? that is, no man can bear that, without the ſpeciall grace & ſupporting comforts of God. Be a man of never ſo great ſtrength of body, & in never ſo comfortable a condition for outward things, that will not eaſe the diſtreſſe of the ſpirit, as the chearfulneſſe of the ſpirit will refreſh a man in his bodily Infirmities.
Verſ. 15. The heart of the prudent getteth knowledge, &c.] To wit, by meditation, & by its earneſt deſire after knowledge: & the ear of the wiſe ſeeketh knowledge; to wit, by attending upon inſtruction. See the Note chap. 1.5.
Verſ. 16. A mans gift maketh room for him, &c.] To wit, in that it is uſually the means to free men out of priſon, or any other great ſtreights they are in; and eſpecially in that it procures free acceſſe into the preſence of great men, & a gracious audience before them, yea many times acquaintance and favour with them, and places of preferment about them: all which may be comprehended in the following words, and bringeth him before great men.
Verſ. 17. He that is firſt in his own cauſe, ſeemeth juſt, &c.] That is, He that firſt pleadeth his cauſe before a magiſtrate or others, ſeemeth a while, both to the judge, and others that hear him, to have a very righteous cauſe; not only becauſe men are inclinable to think that no man would begin to complain except he had a juſt cauſe, but alſo becauſe by the fair gloſſe which ſuch a man will ſet upon his cauſe, men are uſually ſo prepoſſeſſed, that they are over-ready to prejudge a cauſe before they have heard the other party: but his neighbour cometh; that is, he that hath the controverſy with him cometh in the ſecond place to reply upon him; and ſearcheth him; that is, he examines what he hath ſaid, and inquires farther into the cauſe, haply by queſtioning him in divers particulars, and ſo diſcovers his falſhood, and the injuſtice of his cauſe. Which is juſt that which we ſay in our Engliſh Proverb, that One mans tale or cauſe is good till another be heard.
Verſ. 18. The lot cauſeth contentions to ceaſe, and parteth between the mighty.] That is, it quietly makes a diviſion of any thing about which there is ſtrife, and that not only amongſt the meaner ſort of people, but alſo amongſt princes and great men; who are particularly mentioned, (to ſhew the benefit of this way of deciding controverſies) becauſe ſuch men, by reaſon of their power & ſtoutneſſe, are moſt hardly brought to yield to that which is juſt in an ordinary way, & when they are at variance, are hardlieſt pacified, & moſt able to doe much miſchief, & to hold out long in their ſuits and quarrells; and becauſe their contentions do uſually ſpread from them to many others that have dependance upon them.
Verſ. 19. A brother offended is harder to be wonne then a strong city, &c.] Which, becauſe of its ſtrength, cannot be taken by force, and becauſe of the inhabitants confidence in its ſtrength, is ſcarce ever like to be yielded up: and their contentions are like the barres of a caſtle; that is, they are ſtrong & vehement; they are no more like to be decided & broken off, then ſuch barres are to be broken or cut aſunder.
Verſ. 20. A mans belly shall be ſatisfied with the fruit of his mouth, &c.] The fruit here meant is the good or evil that redounds to men by their ſpeaking, according as they uſe their tongues either well or ill. And becauſe he calls this the fruit of the mouth, therefore the plentifull reward that ſhall be given him is accordingly ſet forth in that figurative expreſſion, that his belly ſhall be therewith ſatisfied.
Verſ. 21. Death & life are in the power of the tongue, &c.] That is, By the ill or well uſing of their tongues, men may be the means of death or life, both temporall & eternall, to themſelves or others: and they that love it, to wit, their tongue, ſay ſome Expoſitours, and thereupon do carefully keep it and watch over it, as men are wont to doe over ſome precious fruit-tree, shall eat the fruit thereof; or rather, and they that love it, shall eat the fruit thereof, that is, according as men delight to ſpeak either evil or good, ſo they ſhall eat the fruit of death or life. And indeed the ſmooth ſpeeches of hypocrites tend not to life, becauſe they delight not in them; nor ſhall they be deſtroyed that may ſpeak evil, but delight not in it.
Verſ. 22. Whoſo findeth a wife findeth a good thing, &c.] This may be ſaid, either 1. becauſe it is in it ſelf a good thing to have a wife, according to that Gen. 2.18. It is not good for man to be alone; or elſe 2. rather, becauſe by a wiſe Solomon meaneth a good wife, (as Eccleſ. 7.1. in the Original a name is put for a good name, and Iſa. 1.18. wooll is put for white wooll) ſuch an one as God created a wife to be, a help to her husband; for ſuch an one is only a wife indeed; and therefore whoſo findeth a wife, that is, whoſoever upon diligent enquiry findeth what he ſought after, (and which is indeed hardly to be found) to wit, a good wife, findeth a good thing, that is, a very great bleſſing: and obtaineth favour of the Lord; to wit, in that the Lord beſtoweth one of his own daughters in marriage upon him.
Verſ. 23. The poor uſeth entreaties, but the rich anſwereth roughly.] To wit, to the poor mans entreaties: or, it may be meant in generall, that his language is uſually boiſterous and rugged.