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There is an inner connection between them all.

I. MISANTHROPY. (Ver. 1.) If this verse be more correctly rendered, this is the meaning yielded. From a diseased feeling the man turns aside to sullen solitude, and thus rejects wisdom. This affords a fine meaning. It is one thing to feel the need of occasional solitude, another to indulge the passion for singularity.

II. OBTRUSIVENESS. (Ver. 2.) Contrast ver. 4. The talkative fool is the very opposite of the misanthrope in his habits; yet the two have this in common - they both unfit themselves for society. We may go out of solitude to indulge our spleen, or into society to indulge our vanity. Talking for talking's sake, and all idle conversation, are here marked, if as minor vices, still vices.

III. BASENESS. (Ver. 3.) The word rendered "contempt" points rather to deeds of shame. And the meaning then will be that the evil of the heart must necessarily discover itself in the baseness of the life. As the impure state of the blood is revealed in eruptions and blotches on the skin, so is it with moral evil.

IV. CONSPIRACY AND PLOTTING. (Ver. 5.) The figure employed, literally, to lift up a person's face, signifies to take his part. All party spirit is wrong, because it implies that truth has not the first place in our affections. But party spirit on behalf of the wicked is an utter abomination, for it implies a positive contempt for, or unbelief in, right and truth.

V. QUARRELSOMENESS. (Vers. 6, 7.) "The apostle, when giving the anatomy of man's depravity, dwells chiefly on the little member with all its accompaniments - the throat, the tongue, the lips, the mouth. It is 'a world of iniquity, defiling the whole body.'" It leads to violence. The deadly blow is prepared for and produced by the irritating taunting word. But there is a recoil upon the quarrelsome man. The tongue to which he has given so evil licence finally ensnares him and takes him prisoner. And the stones he has cast at others fall back upon himself. Thus does Divine judgment reveal itself in the common course of life.

VI. SLANDEROUSNESS. (Ver. 8.) The word "tale bearer" is represented more expressively in the Hebrew. It is the man that "blows in the ear." And the picture comes up before the mind of the calumnious word, whispered or jestingly uttered, which goes deep into the most sensitive places of feeling, and wounds, perhaps even unto death.

VII. IDLENESS. (Ver. 9.) Here we strike upon the root of all these hideous vices. It is the neglect of the man's proper work which suffers these vile weeds to grow. What emphasis there needs to be laid on the great precept, "Do thine own work"! The idler is brother to the corrupter, or vicious man, and his kinship is certain sooner or later to betray itself. The parable of the talents may be compared here. Then, again, how close are the ideas of wickedness and sloth! - J.

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KJV: Through desire a man, having separated himself, seeketh and intermeddleth with all wisdom.

WEB: An unfriendly man pursues selfishness, and defies all sound judgment.