Commentary on the Old Testament Volume 2-4, Biblical commentary 4 · Proverbs · Chapter 18
CHAP. XVIII.
THrough desire a man having separated himselfe, seeketh and intermedleth with all wisdome; The vulgar, He that will depart from his friend seekes Vers. 1.occasions, he shall be exprobable at every time; Jun. A haire-brained man, Cerebrosus, Seeks according to his desire, in all things that are he mingleth himselfe. Muffet, He that separateth himselfe seeketh a quarrell, he medleth in every matter; Hebr. The separated seeketh according to his desire, he mingleth himselfe in every matter; And the meaning is, the separated in affection from such as he formerly loved, seeketh occasion of quarrelling, even as his owne evill will or desire leadeth him; and to this end he pryeth into, and sifteth every thing, whereupon he may take occasion to quarrell, and fall out with his friends, although there be no just occasion given him.
Here then is set forth the evil quality of contentious men, and false-hearted to their friends, they are not like the friend before spoken of, chap. 17. 17. but inconstant in their love, now loving; now from loving, turning to hating, and practicing against their friends, seeking occasion where none is, and where there is the least occasion aggravating it, and making it more. This is a foule evil, and therefore by all men to be abhorred; it was the sinne of Achitophell against David, Note. and let every one take heed of such a friend, and therefore of making friendship with the quarrelsome, and busie-bodies: for what love soever he pretendeth to thee, he is not to be trusted, within a while he will shew his nature towards thee, as well as towards others, and so will get more advantage against thee, to doe thee hurt.
A foole hath no delight in understanding, but that his heart may discover it Vers. 2.selfe; Junius, but in the things that are in his owne minde. This seemeth fitly to answer the former verse, according to the New Translation, and intermedleth with all wisdome; if thereby we understand, as some doe, will be talking of all manner of learning, for when he doth thus, it is not with a minde to learne, or to get understanding, as it is here said, but hereby the foolishnesse, and want of understanding in his owne heart is discovered to his shame; or following the reading of Junius, In the things that are in his owne minde; That is, his owne foolish Phantasies, and imaginations; but the first reading is according to the Originall, that his heart may discover it selfe; That is, in his intermedling with all matters, seeking occasion from hence to separate, or alienate his affection, as hath been said, he bewrayeth, that he is not delighted in understanding, in his witty inquiring into things, he sheweth no heart, taken with the love of true wisdome, but possessed with foolishnesse.
When the wicked cometh, then cometh also contempt, and with ignominy reproach; Vers. 3. Muffet.That is, contempt, shame, and reproach follow the wicked, wheresoever they become, viz. they shall think to change their places of habitation to come, where they may live in more credit, it will not be so, but as they are in disgrace in one place, so they shall be in another.
Some expound it of the contempt of others, wheresoever he cometh, he contemneth Lavater.other men, and by laying reproaches upon them, seeketh to turne away mens eyes from seeing his vilenesse: It may be taken either way.
The words of a mans mouth are as deep waters, and the wel-spring of Wisdome Vers. 4. Junius.as a flowing brooke. For man, Junius hath, an excellent man, but Hebr. it is a man without an Epithite, yet such a man is doubtlesse meant, as the next words intimate; for wisdome there spoken of, and a man here, are all one: the words of a man excelling in wisdome then are as deep waters, because they abound in his mouth, and he is full of them, uttering them plentifully, not sparingly. But this is by Lavater referred to Christ, the words of whose mouth were deep, as into the Lavater.bottome whereof it is hard to dive; for which cause, when he had spoken sundry times, he expounded his Parables apart to his Disciples.
Beda understands a difference of the words of the wise here set forth, sometimes Beda.they speake so mystically, that their words are as deep waters; sometimes so plainly, that they are as the shallow waters of a Spring, which stand not deep, but run over to the watering of the ground about, and making it fruitfull. Some say, That they are compared to deep waters, because they come from the depth of the heart upon due premeditation, and over-slow by the mouth to the edification of the Hearers, as Spring waters come from the veines of the earth, lying deep in Hills, and Mountaines.
It is not good to accept the person of the wicked, to overthrow the righteous Vers. 5.in judgement; That is, it is a great evil in Judges so to doe, forbidden, Deut. 1. 17.
A fooles lips enter into contention, and his mouth calleth for stroakes. In this Vers. 6.and ver. 7, 8. some things are spoken, to teach us to have a care of our tongues: he that is not wise enough, to know how to order his tongue, by his evil language, and provoking speeches, many times stirres up strife, and procures blowes to himselfe, either from Parents, or Masters, or others, who will not forbeare him.
A fooles mouth is his destruction, and his lips are the snare of his soule, or Vers. 7.life; That is, he getteth not only blowes by the licentiousnesse of his tongue, but also sometimes he is hereby brought into danger of losing his life, as in case of speaking treason.
The words of a Tale-bearer are as wounds, and they goe downe into the Vers. 8.innermost parts of the belly. Of Tale-bearers see before, chap. 11. 13. his words are here said to be as wounds in the innermost parts of the belly, because as wounds within are most incurable, so are they.
The wounds made hereby are wrath, and enmity, and hatred stirred up in the heart by this meanes; and because the party, to whom tales are brought, is told them in secret, and most commonly not to speake of them againe; there can be no Medicine applyed to heale this wound, by the Parties making Apologie for himself, who is accused to have spoken so, or so.
He that is slothfull in his worke, is brother to him that is a great waster. Against Vers. 9.the slothfull see before, chap. 6. 6. 9. but here he is said to be brother to a waster, or spend-thrife, because as the idle man by neglecting his Husbandry, or other businesse, getteth not things necessary for this life, and by this meanes falleth into extreame poverty, so the waster of his goods.
The name of the Lord is a strong tower, the righteous runneth into it, and is Vers. 10.safe. The Rabbins understand this of the name foreign the foure letters whereof they compare to the foure sides of a tower, so strong, that a man is hereby fenced from all enemies. Some expound it of the name Jesus, but the meaning is, The Lord is a strong tower to the righteous, by his being about them, as he is when such call upon him, for by so doing they run into this tower, and are safe. But it is to be noted, Psal. 66. 18that not the wicked, but the righteous run into it, he that regards wickednesse in his heart, the Lord will not heare his prayers.
The rich mans wealth is his strong City, and as an high wall in his owne conceit. Vers. 11So the like, chap. 10. 15. but here it is spoken of, as being so in his owne imagination, who is a worldling, and trusteth in his riches, but he that doth shall be deceived, for they have their wings, and sly away; and they are like Jonah Prov. 23. 5.his Gourd, soone withered. This verse answereth well to ver. 10. where the just is said to have God for his strong tower; here the rich worlding to have his riches for his, and these he thinketh a wall sufficient to desend him, against all the darts of his enemies cast at him; but as Chrysostome saith, his riches are rather his prison, Chrysost. Hom. 14. in Matth. August. Cum alia omnia vitia senescunt, sola avaritia juve nescit. Vers. 13.and his fetters in this prison is the love of mony, from which he can never get loose, because as Augustine hath it, when all other vices wax old, only covetousnesse waxeth young; For ver. 12. see before, chap. 16. 18.
He that answereth a matter before he heareth it, it is folly and shame unto him. This may be understood either of Judges giving Sentence, before that they have sufficiently heard all Parties; or of Preachers, that rashly enter upon the Office of Teaching, before they have attained competent learning, or expound difficult places of Scripture, of the sence of which they are ignorant; or determine touching any point controverted, which they doe not throughly understand; or lastly, of any other man, that is ready to speake to any matter.
Petrarch compareth such Judges to Musicians, that play before that they have Petrarch.tuned their Instruments, and set every string right, and tried them; for as hee makes an harsh sound in mens eares, and gets nothing but shame; so a rash Judge: And it is true also touching Preachers, and all other men, the common censure of such is, That their tongues run before their wits.
The spirit of a man will sustaine his infirmity, but a wounded spirit who can Vers. 14.beare? That is, if a man be diseased bodily, but hath a good Conscience, and be not troubled herein, he can beare with comfort both this, and all outward crosses; but if he be troubled within, he cannot beare that; his wealth, his wife, children, friends, mirth, or musicke made him are nothing to him, to ease this griefe, only God can doe it.
Some by his owne infirmity understand the evill that he hath brought upon Cajetan.himselfe, this a man will frame himselfe to beare; but by a wounded spirit, the mischiefe done to him by another, this pierceth him so, that he cannot beare it; but for as much as the contrary hath been proved true in many Martyrs, who have joyfully suffered at the hands of others, this cannot stand. The vulgar, for a wounded spirit, hath a spirit prone to anger, it being expounded thus; A man that is of a meeke spirit sustaineth himselfe, and keeps in the way of moderation, when he meeteth with many provocations; but the cholerick, and hasty of spirit, will beare nothing. This is to be rejected, because it goeth from the true sence of the words, and the first to be rested in, as it is generally.
The heart of the prudent getteth knowledge, and the care of the wise seeketh Vers. 15.it. Of getting knowledge by hearing, see chap. 1. 5. here the two meanes of getting knowledge are put together by studying, and meditation, to seeke it with the heart, and by hearing attentively with the care, which who so doth not, shall never attaine any measure of knowledge, but remaine alwayes ignorant, and be in danger of perishing for want of it.Hos. 4. 6.
A mans gift makes roome for him, and bringeth him before great men; of a Vers. 16.gift prevailing see before, chap. 17. 8. according to which this is commonly expounded, but diversly by divers.
Some by gift here understand, a gift given to the Kings Guard, or Groomes of his Chamber, he that is liberall to them shall have roome made for him.
Some, a gift given to the King, or other great Person, if such a man be in prison, he shall be inlarged; if grieved for any wrong doe unto him, he shall have accesse to him granted; or if he be desirous to be honoured with an Office about his Person, he shall be admitted; or by inlarging understanding, inlarging so, as that he may now live as he will, the Law shall not take hold on him to punish him. Or,
Lastly, by gift, understanding liberality, in giving in generall, this inlargeth a man in the estimation of men; but of all these this is most improbable, although the word foreign will inlarge to him, will beare it, because an inlarging is meant, which bringeth before great men, to finde favour with them, and this is not by liberality in generall, but towards them; therefore that Exposition is to be preferred, which agreeth best with the New Translation. He obtaineth great inlargement, through the favour of great men, to come freely to them, to be set at liberty from hands, or such as molest him, yea, and he may be bold also to live in a licentious Note. way; of so great force are great gifts with corrupt Princes: All good ones therefore take yee heed of being thus corrupted, as yee are often streightly charged.
He that is first in his owne cause seemeth just, but his neighbour cometh Vers. 17.and searcheth him. This is made by R. Ezra, to agree with ver. 16. thus; A gift doth so make way for a man, that although another hath been before him, and made his case appeare to be just, yet he coming prevaileth, to make the Judges search againe into it, so as that at last it is found naught, and this bribing mans cause good.
Junius, He that cometh first commonly telleth so good a tale for himselfe, that his cause is thought to be good, but his adversary coming, he layeth open the case Junius.so, as that it appeares to be naught; and this is according to our common Proverb, One mans tale is good, till another be heard.
Lavater expounds a mans being first in his owne cause, of his accusing and Lavater.judging himselfe for his sins, and so clearing himselfe there-from; he that doth so, is fit to inquire into, and to judge of the sins of others.
The vulgar not much differing here-from, renders it; The just is first accuser of himselfe, his friend cometh and findeth him out; whreupon Chrysostome saith: Tell thou thine iniquities first by confessing them, tarry not till they be laid Chrys. Hom. 4. in Gen.open before thee, so thou shalt make dumbe the mouth of thy adversary. In the Courts of men confesse first, and the Judge can shew thee no favour, but contrariwise, before God to confesse, is the way to get favour, to be forgiven.1 Ioh. 1. 8. Ambr. Hexam. 1. 6. c. 4.
To the same effect Ambrose compareth a man confessing, before his sinnes are urged against him, to one that seeth a Wolfe, before the Wolfe seeth him, the Wolfe in this case cannot hurt him; but if the Wolfe seeth him first, then he hath power over him; so he that seeth his sins first, & accuseth himself therefore, is forgiven, and justified from them, neither hath the Devil any power over him, but if he doth not, that Wolfe, or roaring Lion will devour him, and he shall not escape.
With this of the vulgar Latine agreeth also the Septuagint Translation; Cyrill Cyrill, 1. 2. in Iohan.also following this, saith, We are by nature so disposed, that we esteeme lesse of those that justifie, and magnifie themselves, but when any speake humbly of themselves, and of their owne doings, we are ready to praise them; according to this its said, The just is first in accusing himselfe; then cometh his friend, and findeth him out; That is, when a man thus debaseth himselfe, another that knoweth him, and his worth, cometh and declareth him to his praise. The Hebrew is, The just man is first in his strife, where by his accusing of himselfe is implyed, he being here spoken of, as one that is to come to be Judged, as every one must, for we must Rom. 14.all appeare before Christs Judgement Seat.
And to the same effect our Lord biddeth, Agree with thine adversary whilst thou art in the way; our Adversary is God, so long as we are in the state of sin, Matth. 5. 23.Note and the first thing about his controversie with us, is to accuse our selves, whilst we are in the way of this Life, and by so doing we shall be reconciled, and then our friend Christ will finde us out, and take us for such as belong to him; and then we shall be praised, justified, and saved, who have before accused, and judged our selves; whereas all they that doe not, shall be judged as unrighteous persons, and no friend shall appeare to save them, but they must perish everlastingly; and herein I rest, as the best sence of this place: and to render the words, He that is first in his owne cause seemeth just, is to blinde-fold the meaning, and by misse translating to draw the Reader to a sence not intended; read we it therefore, The just is first in his owne controversie, and so we must needs fall upon the sense given, because it is not the way in the Courts of men to meet with a friend to accuse our selves, therefore it must be at Gods Tribunall to get into his favour.
The lot causeth contentions to cease, and parteth between the mighty. Of Vers. 18.Lots see before, Chap. 16. 33. and in what cases lots are to be used.
A brother offended is harder to be wonne then a strong City, and their contentions are like the barres of a Castle; Vulg. A brother that is holpen by a brother, Vers. 19.is as a firme City, and judgements as the barres of a City. The words Hebr. are A brother offended, then a strong City. Pagnin. understandeth a brother, supplying it thus to make out the sense, to a brother having transgressed his brother, is better then a strong City to defend and save him, for the great affection he beareth to him; and this cometh neare to the Vulgar in sense, and holds to the Hebrew better, which is foreign offended; with the Vulgar the Septuagint agreeth; for the next words, Judgements as the barres of a City; this is understood of true judgement given and executed, this turnes to a strong defence to any City or State but the word foreign signifyeth contentions, not judgements; therefore another reading, and sense is followed by others, viz. New Translation, this being given for the sense, As the love of brethren is greatest of all others; so when one is offended by the other, his hatred is greatest, and he is most irreconcileable. But because it is not said, a brother offended is harder to be wonne, nor a brother helping a brother, I thinke another sense is to be sought, and that is this, a fraternity offended, many brethren holding together as one, are more invincible then a strong City, they by Note. whom any one of them is offended, shall feele their puissance, when they come against them to take revenge, to be of no little force for their close holding together; as others, although all of one City, doe not, but are in their mindes diversly divided: and then the next words answer to these thus, their contentions, when by one of them offended they are provoked hereunto, are as strong, as the barres of a Castle, to defend themseves if they be assaulted, and from thence offend others. The scope then is to perswade brethren to live in love and unity one with another, as being thus made invincible, as one once shewed to his sonnes, by many stickes bound together, he had one of them take and breake that bundle, he could not, then another, and a third, but none of them all could; then he bade sever the sticks, which being done, any one of them could easily breake, first one, then another. This being done, he said, If yee live together in unity, yee shall be as this bundle, which none can breake, but be divided, and then lye open, as most weake to the force of any man.
A mans belly shall be satisfied with the fruit of his mouth, and with the increase Vers. 20.of his lips shall he be filled. How this is to be understood, see before Chap. 12. 14. and 13. 2. where he spake to the same effect.
Death and life are in the power of the tongue, they that love it shall eat the fruit Vers. 21.thereof. Having shewed in the former words the benefit of a good tongue, now he inlargeth himself further, shewing, that this is life and salvation for ever: as on the contrary side from an evil tongue springeth death and damnation, according to that of our Lord, By thy words shalt thou be justified, and by thy words condemned. Some understand Matth. 12.it of the tongue of Judges and witnesses, whereby such as are accused of capitall crimes are acquitted or condemned to dye. Some understand the tongues of Teachers, if they speake to the seducing and corrupting of the hearer, and he bee taken herewith, it is death both to him and his teacher: if to the building of him up in the knowledge of the truth and grace, it is life, all which is true: as also that the rash and inconsiderate tongue uttering words of Treason and Rebellion, or to incense others to strike and slay, as many times it doth, brings death: but the welladvised tongue following that rule, Be very wary what thou sayest of any man, and to whom, escapes this danger and liveth, They that love it shall eat of the Quid de quoque viro & cui dicas saepe cavetofruit thereof. This answereth to verse 20. He that loveth his tongue is he that hath a great care thereof, as David, Psal. 39. not to offend with it, but to use it aright, in blessing God and man, talking of Gods word and workes, to the raising up of his owne, and the hearts of others to him to beleeve, love, feare, and reverence him, this tends to the attaining of life, and so eating of the hidden manna, and of the Tree of life, to eating and drinking in the Kingdome of Rev. 3.Christ.
Who so findeth a Wife findeth a good thing, and obtaineth favour of the Vers. 22.Lord. When God had made Man at the first, he was alone, and this he said was not good for him, therefore he made Woman, and joyned her unto him, and he made her in his owne Image, as he had done man.
To this Salomon alludeth here; He that hath a wife indued with the Image of God, which is in righteousnesse, and holinesse, hath a good thing, and obtaineth favour of God, because he receiveth a speciall favour from him, one of his owne daughters; for so godly women are called, 2 Cor. 6. 18. It is not meant of any wife, for some are very evil things, and continuall Corrosives to their Husbands, Note. by their evil conditions, the very daughters of the Devill; he that is matched so, is as one that hath a wife basely borne, and qualified accordingly; he that is matched to a vertuous woman, hath the Kings daughter to wife, for which he is for ever bound unto him.
The poore useth intreaties, but the rich answereth roughly; This is spoken Vers. 23.as it is commonly, but not alwayes done, if by the poore we understand the poore of this world; for some poore men are as proud as the rich, and speake as stoutly, and disdainfully, whereupon the Proverb ariseth, A proud heart, and a beggers purse; and some rich speake courteously, therefore it is meant of the poore in spirit, who, whether they be rich or poore, speake lovingly, and meekly, but if not, disdainfully, and harshly.
A man that hath friends must shew himselfe friendly, and there is a friend that sticketh closer then a brother, Hebr. A man of friends to joyne himselfe in Vers. 24.society, and a lover, cleaveth more then a brother; The meaning is, he that hath many friends, let him be sociable towards them all, and joyne with them in answering their love expressed to him with the like; for he that doth not, is worse then a Publican, for Publicans love those that love them; but if amongst them all he findeth one above the rest, singularly loving to him, as Tully saith, alter idem, Matth. 5.another selfe, as it were, as Jonathan was to David, let him make speciall account of this friend, for such a one will stick to him, when even his owne brethren forsake him, to helpe, and doe for him, yea, being even ready to dye for him.
A Father and Mother, and Wife and Children, and Brethren are neare and Plutarch.deare to us, but it may fall out so, that they may not be loving; but a true lover never changeth, as was said before, he is a brother borne in adversity; for the similitude of manners knitteth the hearts of men nearer together, then similitude of Chap. 17. 17bodies, and outward favours; therefore a friend is faster knit to his friend then a brother, but he is a rare one that is such, and if there be any to be found it is but a friend, not friends, for as Tully saith, Amicitia est inter duos, friendship is but between two.