"Through desire a man, having separated himself, seeketh and intermeddleth with all wisdom. A fool hath no delight in understanding, but that his heart may discover itself. When the wicked cometh, then cometh 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. A fool's month is his destruction, and his lips are the snare of his soul. The words of a talebearer are as wounds, and they go down into the innermost parts of the belly."
Of the first of these verses two views are given by critics and commentators. They are opposites. The 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.-And of this second view of the general meaning there are several varieties. By one critic*1 the intended character is thus described-" A self-conceited hair-brained fool seeks to satisfy his fancy, and intermingleth himself with all things." Another*2 draws it thus:-"He who has separated himself agitates questions as his desire prompts, and breaks his teeth on every hard point." A third*3 thus-"The recluse seeks his own pleasure, or inclination; he laughs at, or derides, everything solid or wise:"-and a fourth,*4 differently from all these-" He seeks occasions, who desires to separate himself from his friends." In the margin, we have it thus: "He that separateth himself, seeketh and intermeddleth with all wisdom;"-and, from the reference subjoined, (Jud_1:19) it is evident in what sense this was meant to be understood.
*1 Schultens.
*2 Schulz.
*3 Parkhurst.
*4 Hodgson.
Another gives it, like our translators, a general form, without directly expressing either good or evil in the case:-"A retired man pursueth the researches he delighteth 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."
Among other reasons for preferring this view of the verse, I may mention, that to me there seems to be an intended contrast between the character in the first verse and that in the second. The contrast is between the man that loves and pursues knowledge, and the man who undervalues and despises it.
In the investigation of each of the sciences, and in the pursuit of general knowledge, many have been the instances of men devoting themselves to research,-" rising early and sitting late"-expending time, and toil, and mind, and treasure, for the acquisition. Different and mingled motives have incited and maintained the pursuit. The love of knowledge for its own sake; the love of reputation and fame, present and posthumous, as one of its results; and a benevolent desire to contribute, by means of it, to the comfort, entertainment, improvement, and happiness of mankind, as another. Men of literature, and men of science and art, have discovered an abstraction and a perseverance in their respective pursuits,-though in some instances disproportionate to the real value of their objects,-eminently creditable to their mental powers, and to their powers of application and research.
It were well if the word of God,-the fountain of the best and highest of all wisdom-had a greater number of such ardent and devoted students. Alas! how many there are, and ever have been,-men of eminence in erudition and science,-by whom its sacred pages have been neglected, and who have remained utter strangers to the knowledge it communicates;-who have thought that knowledge quite beneath them, and would have been ashamed of being seen with the Bible in their hands or of being for a moment supposed ever to look into it!-"In that hour, Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes." Here is knowledge which babes may understand; and yet here is knowledge for the grasp of angelic minds. And this union of the simple with the lofty and sublime,-of information for a child amongst men, with subjects of devout admiration for seraphs before the throne,-is one of the evidences of divinity with a heavenly origin with which the Book is enstamped. The philosopher may despise it; yet it contains depths that are beyond the soundings of the longest line of his wisdom; and if he despises it, because its blessed discoveries can be apprehended, sufficiently for their salvation, by the unlettered poor-and the lisping child, he despises it on account of one of its divinest and most wonderful excellences. Let it be observed, at the same time, respecting the study of the Bible, that there are dangers to be guarded against. There is the danger of studying it simply as a branch of science, or of mere philosophic speculation. There are many points relative to the evidences of Christianity, and to the system of theology which the Bible unfolds, such as may engage and interest the inquisitive mind, while the soul remains estranged from its influence-the knowledge "playing round the head," but never reaching the heart. There is the further danger-against which all its public teachers require to be on their guard,-of merely studying the Bible professionally; preparing from the Scriptures, something to be preached, week after week, to others, without a due impression of its importance to themselves, or the necessary personal application of it. The Bible may, in this way, be studied for a life-time, and never be felt and exemplified in its spiritual and saving power. Yes, my friends. There are other unworthy ends for which a man may wish for, and choose, the profession of a minister, besides the desire of a living, or of a reputable standing. This is one-fondness for literary retirement. Here is a situation for its indulgence. A man may thus, in literary leisure, "seek and intermeddle with all wisdom." I will not say, honourably; I will not say safely. For nothing can be more dishonourable, than for a man to choose, for his own gratification, what ought to be a scene of active inquiry and effort for the benefit of others; to convert into a literary lounge, and a source of mere selfish mental luxury, the most fearfully responsible of all the services in which it is possible to be engaged.-Yet there is far more in the word of God than that which lies on the surface; and it is well when sanctified minds devote themselves to such researches as are fitted to bring out for public benefit its hidden treasures. And here lies one part of the value of a well-instructed ministry.
Verse Pro_18:2. "A fool hath no delight in understanding, but that his heart may discover itself."-This verse, as we have said, presents a contrast to the first,-an opposite character. According to the sense we have put upon the first verse, it is the desire of knowledge and wisdom, that induces tho man who "separateth himself" to choose his seclusion, that he may follow out the desire with success. But the fool has no such desire. He "has no delight in understanding." 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-display. He "hath no delight" in knowledge, "but in the displaying of his own thoughts."* His delight is in the gratification of vanity and self-conceit. Such kinds and measures of knowledge as may just save his credit, or enable him, in the company he frequents, to show off,-to talk so as to be admired and flattered,-he seeks eagerly:-and a very superficial smattering may serve his purpose. He thus makes manifest to every sensible and observant mind, both tho weakness and emptiness of his understanding, and the vanity of his heart. In the use he makes of his knowledge, such as it is, his heart "discovers itself."
* Hodgson.
It may mean too, that the fool-the unprincipled man-seeks knowledge such as accords with the perverse propensities of his heart; such as he can use for the gratification of those propensities. In the very choice he makes of the knowledge to be sought, as well as in the use he makes of it when it has been acquired, he shows the state of his heart.
For the purpose of vanity and self-display, the fool may take a fancy to attend a little, among other matters, even to divinity. Such subjects may be introduced. When they are, it would never do for him to have nothing to say. He does not like them, it is true; they are very dry; not at all to his taste. But still, the appearance of utter ignorance would be mortifying; and by the contrary,-by showing that he can talk on that as well as on other subjects, he has his vanity gratified. The very thought of the applause of his circle,-of his sentiments being received with-" Spoke like an oracle!" is everything to him. It is to be feared, that with some this goes further; and that the discovery of what is in the heart is of something worse than vanity. There are those who seek a little acquaintance with the doctrines of Christianity, for the purpose of enabling them to say some thing against them; and who get a smattering of the arguments of infidelity, that they may go primed with them to the club or the tavern, or the debating society, and there get a reputation for being persons of free thought and independent spirit, by sporting sentiments that are in contrariety to what are ordinarily held, and showing their superiority to vulgar prejudices. They pass for choice spirits, that have freed themselves from the leading-strings of a nursery education, and learned to think for themselves. Thus "the heart discovers itself." There is nothing there of the real earnest love of truth; but the desire of a character for originality and boldness, and for being the oracles of their circle. This is a very sad, but, it is to be feared, no very uncommon case. And it is no less sad when the sacred truths of the divine word, instead of being studied for their own sakes, and for the infinitely important ends to which they are designed to be subservient, are made the mere food of vanity, and means of a fool's self-display.
Verse Pro_18:3. "When the wicked cometh, then cometh also contempt, and with ignominy reproach."-The sense of this verse will somewhat vary, according to the sense attached to the first clause. It may mean:-
1. "When the wicked cometh" into places of public trust, power, and influence-" then cometh contempt." They bring "contempt," not to themselves only, but to the places they fill, and the societies to which they become united-to themselves, for the unworthy manner in which they fulfil the duties of the trust they have assumed, or have had committed to them; and to their places and societies, with which their names are associated. They entail "ignominy and reproach" upon all they have to do with. And in no case is this more true, than with regard to offices in the church. O what an amount of scorn and reproach has been brought upon the sacred office of the ministry by the intrusion, under numberless pretexts, and from numberless causes, of wicked, worldly, ungodly men into its holy functions. How full is Church history of this deplorable evil!-and how many infidels and scorners has Church history by this means produced. Thus it was under the old dispensation. The wickedness of the sons of Eli made men" abhor the offering of the Lord." And thus it is still. Of the "false teachers" who should arise in the latter days, it is said-" by reason of them the way of truth shall be evil-spoken of." From few other sources, if from any, has there proceeded a greater profusion of unmerited "reproach" of the name and doctrine and kingdom of the Lord; or has "the chair of the scorner" drawn a greater number and variety of its sarcastic sneers and bitter revilings.
2. The phrase may mean-"When the wicked cometh" into intimacy, companionship, familiarity, "then cometh contempt."-He who admits the wicked to his intimacy-makes him his associate,-must share the infamy of his ill-chosen companion. Many a time too has this been exemplified. Many a fair reputation has been blasted,-many an honoured name brought into disgrace by association with the wicked and worthless. On this account, then, as well as on the higher ground of the risk of infection from the contact of evil, beware, all of you,'-beware, especially my youthful hearers,-of such associations. Keep aloof from the wicked and the foolish. Be assured, there is far more reason to fear that he will debase and degrade you, than to hope that you will elevate him. You will get the disgrace of his society, rather than he the credit and the honour of yours.
Verse Pro_18:4. "The words of a man's mouth are as deep waters, and the wellspring of wisdom as a flowing brook."
Here two different interpretations have been given, as the terms are evidently susceptible of them.-1. The two clauses of the verse are by some considered as containing a contrast between two opposite things:-the first clause referring to the depths of evil and guileful counsel in the heart; while the words do not truly indicate what lies there concealed:*-while the second refers to the transparent open flowing stream of true wisdom, from the heart of the upright and the good; whose conversation flows in a limpid current, not deep and turbid, but clear, fresh, cheering, fructifying.-2. It is more likely that the other interpretation is the correct one;-according to which there is no designed contrast; but the character of the former clause is to be taken from the latter:-"The words of a man's month"-that is, according to the second clause, of a wise man's mouth-" are as deep waters, and the wellspring of wisdom as a flowing brook." In the two clauses of the verse, on the principle of parallelism, there appears to be an inversion of the same sentiment;--for, properly speaking, the words uttered are not the "deep waters," but the stream that issues from them; and, on the other hand, "the wellspring of wisdom" is not "the flowing brook," but the deep and copious fountain or reservoir from which it issues. Another passage may serve to confirm this view. "Counsel in the heart of man is like deep water; hut a man of understanding will draw it out." Here, the counsel is the deep water-not the words. But the words are the stream which the deep waters send forth. The words bring out and contain the counsel. They are like "deep waters," inasmuch as they do not readily run dry-are not quickly exhausted. The stream of words is of a character such as indicates the depth or abundance of waters from which it flows. The wisdom proceeding from the deep and full fountain in the heart, flows in a pure and silent stream,-not like the shallow current, with rattling and brawling noise,-the apt emblem of the noisy but empty talk of the fool.
* Comp. Psa_64:6.
The sentiment expressed in the verse, we have already had before us more than once under different modifications.
The same may be said of the sentiment of the fifth verse. We have had it twice before us, though not precisely under the same form of expression, recently,* and it will come before us again hereafter:-" It is not good to accept the person of the wicked, to overthrow the righteous in judgment." Bear in mind, that what is true of causes in civil courts, or in submission to arbitration, is not less true of causes that come before the churches of Christ. There must be "no respect of persons." It is of such cases the apostle James speaks when he says, "My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons. For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment; and ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool: are ye not then partial in yourselves, and are become judges of evil thoughts?" Jam_2:1-4. The last of these verses determines the meaning. If they were tempted to give a preference to tho rich, in a plea between the rich and the poor, they were become "judges influenced by evil thoughts."-On the part of the church, and of all who may be appointed to investigate cases for their guidance in discipline, no duty is more important than that of "doing nothing by partiality."
* See Pro_17:18; Pro_17:23.
Verses Pro_18:6-7. "A fool's lips enter into contention, and his mouth calleth for strokes. A fool's mouth is his destruction, and his lips are the snare of his soul."-While the contrast here described is wicked as opposed to the character and will of God-the God of peace and love-it is marked by weakness and imprudence. He is weak minded indeed who is easily offended,-takes every thing amiss,-startles at every act or look or word that can bear to be interpreted into a reflection or an insult,-is on fire and in a blaze in a moment, like a heap of combustibles on the falling of every spark,-vows vengeance,-"enters into contentions"-"calls for strokes"-gives his card, or sends his friend, challenging to the death the man who has dared to use a word out of joint and not in the perfect punctilio of etiquette and honour, or the glance of whose eye has seemed to his jealous spirit to speak defiance.-The grounds of such challenges, in the world of fashion, are in many instances-perhaps in most instances, the littlest and most pitiful imaginable,-unworthy of a man of common sense to mind,-such as should make any man blush to own them. True vigour of mind and wisdom, would regard and treat such trifles with the contempt which is their due; would not even allow its tranquillity to be disturbed,-the calm surface of their peace to be so much as ruffled by them.
And he is imprudent.-"Entering into contentions"-may refer to the contentions of others, as well as his own. The folly of fools is often thus discovered. They are so fond of strifes, that they quite delight when they find two fallen or falling out. They join the fray. They stir up the combatants; foment their wrath; touch their pride, and urge them on to all the vehemence of passion. They excite to lawsuits and duels, rather than do what lies in their power for their prevention; and delight to embitter bitterness, and to ensure interminable jars and irreconcileable alienation.
Verse Pro_18:8. "The words of a talebearer are as wounds, and they go down into the innermost parts of the belly." We have had this character before us already: but it is one which cannot be too frequently exposed, or too strongly and severely reprobated.-The "talebearer" is generally very smooth and insinuating; very fair in his speech; very insidious in his purpose.-Love and regard are professed towards the party of whom the tale is told; and very sincere and deep regret at having such a tale to tell. "Who would have thought it!" he exclaims, "I hardly expect you will believe me. But alas! it is even so-too true." It is with extreme reluctance he repeats it, knowing as he does how very much it will grieve you to hear it. But then the very interest you take in the person renders it quite impossible to keep it from you; and perhaps-who can tell?-you may, by knowing it, be the instrument of doing him good. And many apologies are suggested for the unhappy doer of what he tells,-and palliations pleaded in his behalf, yet still with an insinuated uncertainty that puts a sting into the very plea. The words go deep. The wounds they inflict are deep. They pierce to the very vitals-first, on the reputation and character, and it may be, on the interest too, of the subject of the tale; slaying and destroying both, beyond recovery:-and secondly, on the confidence, the friendship, the peace and comfort of the person to whom the tale is told; infusing the venom of suspicion, or worse than suspicion into his mind; embittering his spirit; engendering feelings the most agonizing in regard to those whom he loved, and whom he still wishes to love, and whom to suspect of treachery or of wrong, is like tearing his very heart asunder.
The bite of a viper is not so deadly as the wound of these "talebearers" stories and insinuations. The truth is, they contrive to infuse their poison without a bite. If they would but appear in their true character;-would they but show their fangs, and make us feel them, we should be put upon our guard. We know the viper. We shun it. And when it has unhappily succeeded in wounding us, we instantly have recourse to means for preventing the poison from getting into the mass of the blood, and pervading the system. But these human vipers infuse their poison in the language of kindness and love. "Their words are smoother than oil; yet are they drawn words;"-envenomed fangs, of which the virus gets into our system ere we are aware, works its mischievous and morally deadly effects, and becomes incapable of extraction. Every attempt at its removal still leaves some portion of it behind.-There is, in the original word, an implication of softness, simplicity, undesignedness, which only gives the secret weapon with which the wound is inflicted the greater keenness.
By one eminent critic the word rendered wounds is, by a different etymology, made to signify-" like morsels greedily swallowed;"-by which translation the passage is made to express what is certainly too melancholy a truth-the avidity with which the "talebearer's" words are generally listened to and received,-swallowed with eagerness.-The other is the sense generally adopted.
Beware of every approach to the character yourselves; and beware of giving it any countenance or encouragement in others.-If there exists a character that deserves to be hooted out of society, and branded deep with disgrace and infamy, the whispering "talebearer" is that character.-O cultivate openness, straightforwardness, simple-hearted candour, unsuspecting charity-the charity that "thinketh no evil," that "beareth all things, believeth all things, hopeth all things, endureth all things!"
