---
title: "Clarke"
description: "Verse Proverbs 18:1. Through desire a man, having separated himself — The original is difficult and obscure. The Vulgate, Septuagint, and Arabic, read as"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/proverbs/18"
---

Verse [Proverbs 18:1](../../../kjv/proverbs/18/1). ***Through desire a man, having separated himself*** — The original is difficult and obscure. The *Vulgate, Septuagint*, and *Arabic*, read as follows: "He who wishes to break with his friend, *and* seeks occasions or pretenses, shall at all times be worthy of blame."
My old MS. Bible translates, *Occasioun seeketh that wil go awei* *fro a freend: at al tyme he schal ben wariable*.
*Coverdale* thus: "Who so hath pleasure to sowe discorde, piketh a quarrel in every thinge."
Bible by *Barker*, 1615: "Fro the desire *thereof* he will separate himself to seeke it, and occupie himself in all wisdome." Which has in the margin the following note: "He that loveth wisdom will separate himself from all impediments, and give himself wholly to seek it."
The Hebrew: לתאוה יבקש נפרד בכל תושיה יתגלע *lethaavah yebakkesh* *niphrad, bechol tushiyah yithgalla*. The nearest translation to the words is perhaps the following: "He who is separated shall seek the desired thing, (i.e., the object of his desire,) and shall intermeddle (mingle himself) with all realities or all essential knowledge." He finds that he can make little progress in the *investigation* of *Divine* and *natural* things, if he have much to do with *secular* or *trifling matters*: he therefore *separates* *himself* as well from *unprofitable pursuits* as from *frivolous* *company*, and then *enters into the spirit* of his pursuit; is not satisfied with *superficial* observances, but examines the *substance* and *essence*, as far as possible, of those things which have been the objects of his *desire*. This appears to me the best meaning: the reader may judge for himself.

Verse [Proverbs 18:2](../../../kjv/proverbs/18/2). ***But that his heart may discover itself.*** — It is a fact that most vain and foolish people are never satisfied in company, but in showing their own *nonsense* and *emptiness*. But this verse may be understood as confirming the view already given of the preceding, and may be translated thus: "But a fool doth not delight in understanding, though it should even manifest itself:" so I understand כי אם בהתגלות *ki im behithgalloth*. The *separated* *person* seeks understanding in every hidden thing, and feels his toil well repaid when he finds it, even after the most painful and expensive search: the other regards it not, though its *secret* *springs* should be *laid open to him* without toil or expense.

Verse [Proverbs 18:3](../../../kjv/proverbs/18/3). ***When the wicked cometh, c.*** — would it not be better to read this verse thus? "When the wicked cometh contempt cometh and with ignominy *cometh* reproach." A wicked man is despised even by the wicked. He who falls under ignominy falls under *reproach*.

Verse [Proverbs 18:4](../../../kjv/proverbs/18/4). ***The words of a man's mouth*** — That is, the wise sayings of a wise man are like *deep waters*; howsoever much you pump or draw off, you do not appear to lessen them.
***The well-spring of wisdom*** — Where there is a *sound understanding*, and a deep, well-informed mind, its wisdom and its counsels are an incessant stream, מקור חכמה *mekor chochmah*, "the vein of wisdom," ever throwing out its healthy streams: but מקור חיים *mekor* *chaiyim*, "the vein of LIVES," is the reading of *eight* of *Kennicott's* and *De Rossi's* MSS., and is countenanced by the *Septuagint*, πηγη ζωης, "the fountain of life." And so the Arabic, [Arabic]. This is the more likely to be the *true reading*, because the *figure* of the heart propelling the blood through the great aorta, to send it to all parts of the animal system, is a favourite with *Solomon*, as it was with his father, *David*. [Psalms 36:9](../../../kjv/psalms/36/9); *"*[Proverbs 10:11](../../../kjv/proverbs/10/11)*"*, &c.

Verse [Proverbs 18:5](../../../kjv/proverbs/18/5). ***To accept the person of the wicked*** — We must not, in judicial cases, pay any attention to a man's *riches, influence,* *friends, offices*, &c., but judge the case according to its own merits. But when the *wicked* rich man opposes and oppresses the poor *righteous*, then all those things should be utterly forgotten.

Verse [Proverbs 18:8](../../../kjv/proverbs/18/8). ***The words of a tale-bearer*** — דברי נרגן *dibrey nirgan*, "the words of the whisperer," the *busy-body*, the *busy, meddling* *croaker*. *Verba bilinguis*, "the words of the double-tongued." - *Vulgate*. *The wordes of the twisel tunge*. - Old MS. Bible. "The words of a slanderer." - *Coverdale*.
The words of a deceiver, the fair-spoken, deeply-malicious man, though they appear *soft* and *gracious*, are wounds deeply injurious.
The original word is כמתלהמים *kemithlahamim*; they are as *soft* or *simple*, or *undesigning*. But *Schultens* gives another meaning. He observes that [Arabic] *lahamah* in *Arabic* signifies to "swallow down quickly or greedily." Such words are like dainties, eagerly swallowed, because inviting to the taste; like gingerbread, apparently *gilded* over, though with *Dutch leaf*, which is a preparation of *copper*; or *sweetmeats* powdered over with *red* *candied seeds*, which are thus formed by *red lead*; both deeply ruinous to the tender bowels of the poor little innocents, but, because of their *sweetness* and *inviting colour, greedily swallowed* *down*. This makes a good reading, and agrees with the latter clause of the verse, "they go down into the innermost parts of the belly."

Verse [Proverbs 18:9](../../../kjv/proverbs/18/9). ***He also that is slothful*** — A *slothful* man neglects his *work*, and the *materials* go to ruin: the *waster*, he destroys the *materials*. They are both destroyers.

Verse [Proverbs 18:10](../../../kjv/proverbs/18/10). ***The name of the Lord*****is*****a strong tower*** — The *name of* *the Lord* may be taken for the *Lord himself*; he is a *strong tower*, a *refuge*, and *place of complete safety*, to all that trust in him. What a strong fortress is to the besieged, the like is God to his persecuted, tempted, afflicted followers.

Verse [Proverbs 18:11](../../../kjv/proverbs/18/11). ***The rich man's wealth*** — See [Proverbs 10:15](../../../kjv/proverbs/10/15).

Verse [Proverbs 18:12](../../../kjv/proverbs/18/12). ***Before destruction*** — See on [Proverbs 11:2](../../../kjv/proverbs/11/2); [Proverbs 16:18](../../../kjv/proverbs/16/18).

Verse [Proverbs 18:13](../../../kjv/proverbs/18/13). ***He that answereth a matter*** — This is a common case; before a man can tell out his story, another will begin *his*. Before a man has made his *response*, the other wishes to confute *piecemeal*, though he has had his own speech already. This is foolishness to them. They are ill-bred. There are many also that *give judgment* before they hear the whole of the cause, and express an *opinion* before they hear the state of the case. How absurd, stupid, and foolish!

Verse [Proverbs 18:14](../../../kjv/proverbs/18/14). ***The spirit of a man will sustain*** — A man sustains the ills of his body, and the trials of life, by the strength and energy of his mind. But if the *mind* be *wounded*, if this be *cast* *down*, if slow-consuming care and grief have shot the dagger into the soul, what can then sustain the man? Nothing but the unseen God. Therefore, let the afflicted *pray*. A man's *own spirit* has, in general, sufficient fortitude to bear up under the *unavoidable* trials of life; but when the *conscience* is wounded by sin, and the soul is dying by iniquity, *who can lift him up*? God alone; for salvation is of the Lord.

Verse [Proverbs 18:16](../../../kjv/proverbs/18/16). ***A man's gift maketh room for him*** — It is, and ever has been, a base and degrading practice in Asiatic countries, to bring a gift or present to the great man into whose presence you come. Without this there is no audience, no favour, no *justice*. This arose from the circumstance that men must not approach the *altar* *of God* without an *offering*. Potentates, wishing to be considered as *petty gods*, demanded a similar homage: -
Munera, crede mihi, capiunt hominesque deosque;
Placatur donis Jupiter ipse suis.
OVID

"Believe me, gifts prevail much with both gods and men:
even Jupiter himself is pleased with his own offerings."

Verse [Proverbs 18:17](../../../kjv/proverbs/18/17). **He that is*****first in his own cause*** — Any man may, in the first instance, make out a fair tale, because he has the choice of circumstances and arguments. But when the neighbour cometh and searcheth him, he examines all, dissects all, swears and cross-questions every witness, and brings out truth and fact.

Verse [Proverbs 18:18](../../../kjv/proverbs/18/18). ***The lot causeth contentions to cease*** — [Proverbs 16:33](../../../kjv/proverbs/16/33).

Verse [Proverbs 18:19](../../../kjv/proverbs/18/19). ***A brother offended*****is harder to be won*****than a strong**********city*** — Almost all the *versions* agree in the following reading: "A brother assisted by a brother, is like a fortified city; and their decisions are like the bars of a city." *Coverdale* is both plain and terse: "The unitie of brethren is stronger then a castell, and they that holde together are like the barre of a palace." The fable of the dying father, his sons, and the bundle of faggots, illustrates this proverb. Unity among brethren makes them invincible; small things grow great by concord. If we take the words according to the *common version*, we see them express what, alas! we know to be too generally true: that when brothers fall out, it is with extreme difficulty that they can be reconciled. And fraternal enmities are generally strong and inveterate.

Verse [Proverbs 18:20](../../../kjv/proverbs/18/20). ***With the fruit of his mouth*** — Our own words frequently shape our good or evil fortune in life.

Verse [Proverbs 18:21](../../../kjv/proverbs/18/21). ***Death and life*****are*****in the power of the tongue*** — This may apply to all men. Many have lost their lives by their tongue, and some have saved their lives by it: but it applies most forcibly to *public pleaders*; on many of their tongues hangs *life* or *death*.

Verse [Proverbs 18:22](../../../kjv/proverbs/18/22). **Whoso*****findeth a wife findeth a good*****thing**] *Marriage*, with all its troubles and embarrassments, is a blessing from God; and there are *few cases* where a *wife of any sort* is not better than none, because celibacy is an evil; for God himself hath said, "It is not good for man to be alone." None of the versions, except the *Chaldee*, are pleased with the naked simplicity of the Hebrew text, hence they all add *good*: "He that findeth a GOOD wife findeth a good thing;" and most people, who have not deeply considered the subject, think the assertion, without this qualification, is absurd. Some copies of the *Targum*, and apparently one of *Kennicott's* MSS., have the addition טובה *tobah,* *good*; but this would be an authority too slender to justify changing the Hebrew text; yet *Houbigant, Kennicott*, and other able critics argue for it. The *Septuagint* is not satisfied without an addition: "But he who puts away a good wife, puts away a good thing: and he that retains an adulteress, is a fool and wicked." In this addition the *Vulgate, Syriac*, and *Arabic*, agree with the *Septuagint*. The *Hebrew* text as it stands, teaches a *general* *doctrine* by a *simple* but general *proposition*: "He that findeth a wife findeth a good thing." So St. Paul: "Marriage is honourable in all." Had the world been left, in this respect, to the unbridled propensities of man, in what a horrible state would society have been - if indeed society could have existed, or civilization have taken place - if *marriage* had not obtained among men! As to *good wives* and *bad wives*, they are relatively so, in general; and most of them that have been *bad* afterwards, have been *good* at first; and we well know the best things may deteriorate, and the world generally allows that where there are matrimonial contentions, there are *faults on both sides*.

Verse [Proverbs 18:24](../../../kjv/proverbs/18/24). ***A man*****that hath*****friends must show himself friendly*** — Love begets love; and love requires love as its recompense. If a man do not maintain a friendly carriage, he cannot expect to retain his friends. Friendship is a good plant; but it requires cultivation to make it grow.
There is a kind of factitious friendship in the world, that, to show one's self *friendly* in it, is very expensive, and in every way utterly unprofitable: it is maintained by expensive *parties,* *feasts*, c., where the table groans with dainties, and where the *conversation* is either *jejune* and *insipid*, or *calumnious* backbiting, talebearing, and scandal, being the general topics of the different squads in company.
***There is a friend*****that*****sticketh closer than a brother.*** — In many cases the genuine friend has shown more attachment, and rendered greater benefits, than the natural brother. Some apply this to *God*; others to *Christ*; but the text has no such meaning.
But critics and commentators are not agreed on the translation of this verse. The original is condensed and obscure. אוש רעים להתרועע *ish reim lehithroea*, or *lehithroeang*, as some would read, who translate: *A man of friends may ring again*; i.e., he may boast and mightily exult: but there is a friend, אהב *oheb*, a *lover*, that sticketh closer, דבק *dabek*, is *glued* or *cemented*, מאח meach, beyond, or more than, a brother. The former will continue during *prosperity*, but the latter continues *closely* *united* to his friend, even in the most disastrous circumstances.
Hence that maxim of *Cicero*, so often repeated, and so well known: -
"A man that hath friends *ought* to show himself friendly, for a friend is nearer than a brother." - BARKER'S *Bible*, 1615.
"*A man amyable to felowschip, more a freend schal ben thanne a* *brother*." - Old MS. Bible. The two last verses in this chapter, and the two first of the next, are wanting in the Septuagint and Arabic.
These are the principal varieties; out of them the reader may choose. I have already given my opinion.

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