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 Proverbs 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 Proverbs 2:7.

2. but that] The added word in R.V., but only that, brings out the force of the Heb.; q.d. so far from having any delight in understanding, his only delight is in blurting out his own ideas and opinions. There is perhaps, as Speaker’s Comm. suggests, an implied contrast with the “other form of egotism,” condemned in the preceding verse.

3. with ignominy reproach] Or, with ignominy cometh reproach. As shame is inseparable from wickedness, so is reproach from ignominy, i.e. ignominious character and conduct (“a shameful deed,” Gesen.; “turpi mores, turpiter facta,” Maur.).

The rendering, however, of A.V. gives a good sense: when the wicked cometh, all these evil things, contempt, ignominy and reproach, come with him.

4. a man’s mouth] The second clause of the verse limits and interprets the first. It is of a wise man’s mouth that the proverb speaks. His words are “as deep waters,” because they are no mere shallow talk, but are full of depth and meaning, “The well-spring of wisdom,” which is their source, does not soon run dry, but is “as a flowing brook,” in its full, clear, steady course. Such were Solomon’s own words to the queen of Sheba, 1 Kings 10:1; 1 Kings 10:3.

Somewhat similarly the LXX. make the first clause refer to the still unuttered word in the heart, and the second to its leaping forth thence like the stream from the spring:

“Deep water is a word in the heart of a man,

But it leaps forth as a river and a fountain of life.”

5. to overthrow] i.e. so as to, or with a view to, overthrow. See R.V. marg. Better perhaps with R.V. text, nor to turn aside.

6. enter into] The Heb. may mean either “come into,” or “come with,” “bring” (R.V. marg.).

strokes] Or, stripes, R.V., as the same Heb. word is rendered in Proverbs 19:29, the only other place in which it occurs. Some, however, take “calleth for” to mean “provokes,” “causes.” “Os ejus jurgia provocat,” Vulg.; “In causa est ut a verbis ad verbera veniatur,” Maur., which accords with “bring” contention, if that be adopted in the first clause.

8. talebearer] Rather, whisperer, R.V., secret calumniator, as in Proverbs 16:28; bilinguis, Vulg.

wounds] Rather, dainty morsels, R.V.; so greedily do men swallow down and retain them. This proverb occurs again, Proverbs 26:22.

9. a great waster] Lit. a master of laying waste, or destroying; a destroyer, R.V. Comp. for a similar sentiment, “He that gathereth not with me scattereth abroad,” Matthew 12:30.

10. is safe] “Heb. is set on high,” R.V. marg.; ὑψοῦνται, LXX.; exaltabitur, Vulg.

11. his strong city] There is a sense in which it is really so (Proverbs 10:15); but a sense also in which, in designed contrast to the “strong tower” of the preceding verse, it is only so in his own opinion.

conceit] i.e., imagination, as R.V.

12. Comp. Proverbs 16:18; Proverbs 15:33.

13. answereth a matter] Rather, giveth answer, R.V. “Heb. returneth a word,” A.V. marg. Compare:

“Answer not before thou hast heard;

And interrupt not in the midst of speech.”—Sir 11:8.

14. a wounded spirit] If the sustaining spirit be itself wounded or broken, the burden becomes intolerable. It is the pathetic thought of “the spirit which so long bore a man’s infirmity, and then at last broke because it could bear no more, and became itself intolerable,” Horton.

15. the heart … the ear] While “the heart” within, like some busy workman in his chamber is acquiring knowledge, “the ear” without is no less on the alert in accumulating fresh materials to increase the store.

16. Comp. Proverbs 17:8; Proverbs 19:6.

17. in his own cause] i.e. in pleading, or stating it. You must wait to hear the other side, the “neighbour’s searching out,” if you would come at the truth. Audi alteram partem is the gist of the proverb.

19. offended] or injured, R.V. marg.

like the bars of a castle] forming an impassable barrier to reconciliation.

21. love it] i.e. delight in using it, as an instrument either of “death” or of “life.”

22. Compare:

“Happy is the husband of a good wife;

And the number of his days shall be twofold.

A brave woman rejoiceth her husband;

And he shall fulfil his years in peace.

A good wife is a good portion:

She shall be given in the portion of such as fear the Lord.”

Sir 26:1-3.

24. A man that hath friends] Lit. a man of friends, i.e. one who makes many friends, R.V.; makes them too easily and indiscriminately.

must shew himself friendly] Rather, doeth it to his own destruction, R.V. He will be ruined by extravagance and “evil communications.”

and] Rather, but, in contrast to the many lightly-made friends.

a friend] Heb. a lover. It is a stronger word than that translated “friends” in the first clause of the verse; and is used of Abraham when he is called, “the friend of God” (2 Chronicles 20:7; Isaiah 41:8; comp. 1 Samuel 18:1; 2 Samuel 1:26). See Proverbs 17:17.

Here again is a proverb which only reaches its goal in Him, who says to His disciples, “I have called you friends.” John 15:15.