[ ſeeketh and intermeddleth with all wiſdom 4. bas | _ # According to this interpretation the ſenſe is, through defire ( of a ir, to wit, of Wiſd>m whichis eaſily underſtood out of the end of - hi ſeeketh the Verſe 3 ſuch Ellipſes being frequent in Scripture) a man ha JCI 16 ing ſ parated himſelf ( being ſequeſtred from the company, and noiſe, hi fr. and buſineſs of the Wor'd, betaking himfelf ro retirement and == x. : 'olirude, as men do that apply themſelves to any ſerious ſtudy) ſcek- tleth -th and intermeddleth with all Wiſdom, i: e; wuſeth all diligence, that uns ne may ſearch and find out all {clid knowledge and true Wiſdom. ba reſet An:i this e-rn- ſt deſire and endeavour te get true Wiſdom within fines. : mas ſelf is ficly oppoſed to rhe folls contempt of Wildom.or to 1:S dzfire of it, nor for uſe and benefit, but only for vain oftenta= rion, which is expreſſed in the next Verſe, although coherence is -rle regarded by interpreters in the ſeveral Verſes and Proverbs of t'14is Book, But this verſe is otherwiſe rendred in the margin of o:r Engliſh Bible, and by divers others, He that ſ-parateth himſelf ( eirner 1, From his friend. Orrather 2. From other men; who affeds ſingularity is wedded to his own Opinion and through ſelf conceit detpiſeth the opinions and converſatio: of others ſecketh 8c- cording to his d-fire ( ſezketh to gratifie his ow:, Iriclinations and Af- te&tions, and chnſeth thoſe opinions which moſt comply with them ) and intermedleth ( for this word is uſed in a bad ſenſe, Provz 17: 14« & 20: 3. and itis not found elſewhere, ſave in this p'ace) in every buſmeſs, as proud and ſingular perſons are commonly prag- matical, delighting-to find faults in others, that rhey may get ſome Reputation to themſelves by it. Heb. in every ching that 65, thruſt- ing themſelves into the Attions and affairs of orber men. Or, as this laſt clauſe is and may be rendred, and contendech ( Heb: minglerh himlelf; for words of that fignification are commonly uſed for con- tending or fighting, as Deut: 2: 5,9, 19. Iſa: 36. 8. Dan: 11: 19.) with
or «gainft )for the Hebrew prefix, bech ofr ſignifies againſt) allreaſon - or Wiſlom : whatſoever any man ſpeaketh againſt his opinion and deſire, though it be never ſo reaſonable and evidenr,he rejeReth it, and Wren his own epinion
2 A fool hath no delight in underſtanding 6, but that
his heart may diſcover it ſelf.
b In getting ſound and ſaving kno »ledge,cither by his own ſtudy, or by the inſtrutions of wiſe and good men. c Heb.bur ( his delight is ) in the diſcovery of his own heart, i; e; in uttering that folly and
sH 3 wicked-
' Chap. XVILY
24* Wiſdom 5s before him » that hath underſtand- * Ece!: =:
25 * A fooliſh ſon is a griefto his father, and bitter- *Ch:1o, ef
? This he ſaid before, Prov: I5: 205 and elſewhere, but he here & 2195 13) |
26 Alſo q + to puniſh the juſt r is not good 5; nor to + Heb: #5
28 * Even a fool when he holdeth his peace, iscoun- *Job,13:5
rateth hive
v6 FAIT, A WOW PIP} YR. 24 + 7? ** GTA WV IP ER Eo OH Ce va 6 - PR 42 4 "_—_ i .*
0
© E 1 T7 1 x
- £ oY -
Je 1P XVIII. | wickedneſs which is in his heart : being more forward to ſpeak than » to hear, which is one badge of a foo). . 2 When the wicked cometh &d,then cometh allo con tempte; and with ignominy reproach f.
' # Tnto any place or company.* e Either «1. Paſſively ; he 15 juſtly contzmned and reproached by thoſe who converſe with him Or rathzr- 2. AQively ; he deſpileth and ſcorneth all Inſtruction and Reproof, neither fearing 50d, nor reverencing Man: For h« ſeems here to note his ſin,rather than his puniſhmenrf And he doth not only contemn others in his heart, bur ſhewerh his contemptot them by ignominious -and reproachful expreſſions and carriages.
4 * The words of a mans g mouth are as deep wa- ters þ, and the well-ſpring of wiſdom #«s a flowing
brook 5.
Z i. e. A wiſe mans, as the next clauſe explains this ; who is wor- thy of the name, and hath the underſtanding of a man in him. This Hebrew word oft-tirhes notes an eminent or excellent perſon, and therefore is oppoſed to Adam, which deligns any ordinarie man. + Full of deep Wiſdom. 5 That Wiſdom which is in his heart 1s continually pouring forth wiſe and good counſels. waoas. $.* It is not good &:to accept the perſon 1 of the 2ut.1.17. Wicked, to overthrow the righteous in judgment.
16. 19. & z.e. Itis a moſt wicked and hateful thing. See on Prov. 17. h. 24.23. 15, 26, | To favour his unrighteous cauſe. 6 A fools lips enter into contention m,and his mouth
calleth for ſtrokes ».
-m A fool by his raſh and wicked ſpeeches provoketh others to quarrel with him, ' and, as it follows, to ſtrike him. n= Procurcth | ſtrokes to himſelf. | h.19.14. 7 * A fools mouth 5s his deſtrution, and his lips are
T2. 13» the ſnare of bis Soul.
h.20'S,
PlIROVT ER 8B «.
18 The lot cauſeth contentions to ceaſe o, and part- :thp between the mighty 9. © By determining the marters'in difference. p Maketh a partition, giveth to every one what is right or meet, by the diſpoſition of livine Providence» q Soit doth alſo between mean perions,bur he
j mentions #hemzghty becauſe they are moſt prone to contention, and
moſt fierce and intraftible in it, and moſt capable of doing great miſchief ro themlelves and others by it, and therefore they moſt aced this remedy. |
19 A brother offended r is harder to be won 5s than a ſtrong city 7, and 7heir contentions are like the bars of a Caſtle «.
r To wit,by his Brothers unkindneſs or injury. s Or, # ſtronger, which is ſufficiently underſtood by the mention of a ſtrong City, to which he is compared. ſuch Elipſesbeing frequent in the Hedrew, as hath been nored before. 5 Which is hardly to be conquered, Whichare very ſtrong, and nor to be broken,and make the caſtle ftrong, and hardly to be won. The truth of this aſſertion is con« firmed by the teftimony of Ariſtotle and other learned Authors, who affirm the ſame thing; and the reaſon ofit is evident, becauſe the nearneſs of the Relation greatly heightensthe provocation, & Love abuſed frequently turns to extream hatred.
20 * A mans belly ſhall be ſatisfied by the fruit of his mouth x, and with the encreaſe of his lips ſhall he be filled-
« Wiſe andedifying diſcourſes tend to the comfort and fotisfac- tion of the Speaker, as well as to the good of the Hearers.
21 Death and life are in the power of the tongue y, and they that love it & ſhall eat the fruit thereof a,