Teks -- Proverbs 18:1-6 (NET)

18:1 One who has isolated himself seeks his own desires; he rejects all sound judgment. 18:2 A fool takes no pleasure in understanding but only in disclosing what is on his mind. 18:3 When a wicked person arrives, contempt shows up with him, and with shame comes a reproach. 18:4 The words of a person’s mouth are like deep waters, and the fountain of wisdom is like a flowing brook. 18:5 It is terrible to show partiality to the wicked, by depriving a righteous man of justice. 18:6 The lips of a fool enter into strife, and his mouth invites a flogging.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Pro 18:1 - Desire

Thro' desire of wisdom, a man having separated himself from the company, and noise, and business of the world, seeketh and intermeddleth with all wisdom, uses all diligence, that he may search and find out all solid knowledge and true wisdom.

Wesley: Pro 18:2 - Understanding

In getting sound and saving, knowledge.

Wesley: Pro 18:2 - The discovery

In uttering that folly and wickedness which is in his heart.

Wesley: Pro 18:3 - Cometh

Into any place or company.

Wesley: Pro 18:3 - Contempt

He despiseth all instruction and reproof.

Wesley: Pro 18:3 - Reproach

And he shews his contempt by ignominious and reproachful expressions.

Wesley: Pro 18:4 - A man's

A wise man's.

Wesley: Pro 18:4 - As a brook

That wisdom which is in his heart is continually pouring forth wise and good counsels.

JFB: Pro 18:1

(Pro. 18:1-24)

JFB: Pro 18:1 - Through desire . . . seeketh

That is, seeks selfish gratification.

JFB: Pro 18:1 - intermeddleth . . . wisdom

Or, "rushes on" (Pro 17:14) against all wisdom, or what is valuable (Pro 2:7).

JFB: Pro 18:2 - that his heart . . . itself

That is, takes pleasure in revealing his folly (Pro 12:23; Pro 15:2).

JFB: Pro 18:3

So surely are sin and punishment connected (Pro 16:4).

wicked, for "wickedness," answers to

ignominy, or the state of such; and

contempt, the feeling of others to them; and to

reproach, a manifestation of contempt.

JFB: Pro 18:4

Wise speech is like an exhaustless stream of benefit.

JFB: Pro 18:5 - accept the person

(Compare Psa 82:2). "It is not good" is to be supplied before "to overthrow."

JFB: Pro 18:6-7

The quarrelsome bring trouble on themselves. Their rash language ensnares them (Pro 6:2).

Clarke: Pro 18:1 - Through desire a man, having separated himself

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 trifliing 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.

Clarke: Pro 18:2 - But that his heart may discover itself

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.

Clarke: Pro 18:3 - When the wicked cometh, etc.

When the wicked cometh, etc. - 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.

Clarke: Pro 18:4 - The words of a man’ s mouth

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

Clarke: Pro 18:4 - The well-spring of wisdom

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. 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. See the note on Psa 36:9; Pro 10:11, etc.

Clarke: Pro 18:5 - To accept the person of the wicked

To accept the person of the wicked - We must not, in judicial cases, pay any attention to a man’ s riches, influence, friends, offices, etc., 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.

TSK: Pro 18:1 - Through // seeketh // intermeddleth

Through : etc. or, He that separateth himself seeketh, according to his desire and intermeddleth in every business. Exo 33:16; Zec 7:3; Rom 1:1; 2Co 6:17; Jud 1:19

seeketh : Pro 2:1-6; Mat 13:11, Mat 13:44; Mar 4:11; Eph 5:15-17

intermeddleth : Pro 14:10, Pro 17:14, Pro 20:3, Pro 20:19, Pro 24:21, Pro 26:17; Isa 26:8, Isa 26:9; Jer 15:17; Mar 1:35

TSK: Pro 18:2 - fool // but

fool : Pro 1:7, Pro 1:22, Pro 17:16; Psa 1:1, Psa 1:2; Mat 8:34; 1Co 8:1

but : Num 24:15, Num 24:16; 1Co 14:12; Phi 1:15; 2Pe 2:15-19

TSK: Pro 18:3

Pro 11:2, Pro 22:10, Pro 29:16; 1Sa 20:30; Neh 4:4; Psa 69:9, Psa 69:20, Psa 123:3, Psa 123:4; Mat 27:39-44; 1Pe 4:4, 1Pe 4:14

TSK: Pro 18:4 - words // the wellspring

words : Pro 10:11, Pro 13:14, Pro 16:22, Pro 20:5; Mat 12:34; Joh 4:14, Joh 7:38, Joh 7:39; Col 3:16, Col 4:6

the wellspring : Psa 78:2

TSK: Pro 18:5 - not // to overthrow

not : Pro 24:23, Pro 28:21; Lev 19:15; Deu 1:16, Deu 1:17, Deu 16:19; Job 13:7, Job 13:8, Job 34:19; Mat 22:16

to overthrow : 1Ki 21:9-14; Isa 5:23, Isa 59:14; Mic 7:3

TSK: Pro 18:6 - fool’ s // his

fool’ s : Pro 12:16, Pro 13:10, Pro 14:16, Pro 16:27, Pro 16:28, Pro 17:14, Pro 20:3, Pro 27:3

his : Pro 14:3, Pro 19:19, Pro 22:24, Pro 22:25, Pro 25:24, Pro 29:9

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Pro 18:1 - Through desire // a man, having separated himself // intermeddleth with all wisdom

Through desire (of it, to wit of wisdom, which is easily understood out of the end of the verse; such ellipses being frequent in Scripture)

a man, having separated himself ( being sequestered from the company, and noise, and business of the world, betaking himself to retirement and solitude, as men do that apply themselves to any serious study.)

seeketh and

intermeddleth with all wisdom i.e. useth all diligence, that he may search and find out all solid knowledge and true wisdom. And this earnest desire and endeavour to get true wisdom within a man’ s self is fitly opposed to the fool’ s contempt of wisdom, or to his desire of it, not for use and benefit, but only for vain ostentation, which is expressed in the next verse, although coherence is little regarded by interpreters in the several verses and proverbs of this book. But this verse is otherwise rendered in the margin of our English Bible, and by divers others, He that separateth himself , (either,

1. From his friend; or rather,

2. From other men; who affects singularity, is wedded to his own opinion, and through self-conceit despiseth the opinions and conversation of others,) seeketh according to his desire, (seeketh to gratify his own inclinations and affections, and chooseth those opinions which most comply with them,) and intermeddleth (for this word is used in a bad sense, Pro 17:14 20:3 , and it is not found elsewhere, save in this place) in every business, as proud and singular persons are commonly pragmatical, delighting to find faults in others, that they may get some reputation to themselves by it. Heb. in every thing that is ; thrusting themselves into the actions and affairs of other men. Or, as this last clause is and may be rendered, and contendeth (Heb. mingleth himself ; for words of that signification are commonly used for contending or fighting , as Deu 2:5,9,19 Isa 36:8 Dan 11:10 ) with or against (for the Hebrew prefix beth oft signifies against ) all reason or wisdom ; whatsoever any man speaketh against his opinion and desire, though it be never so reasonable and evident, he rejecteth it, and obstinately maintains his own opinion.

Poole: Pro 18:2 - In understanding // But that his heart may discover itself

In understanding in getting sound and saving knowledge, either by his own study, or by the instructions of wise and good men.

But that his heart may discover itself Heb. but (his delight is) in the discovery of his own heart , i.e. in uttering that folly and wickedness which is in his heart; being more forward to speak than to hear, which is one badge of a fool.

Poole: Pro 18:3 - When the wicked cometh // then cometh also contempt // And with ignominy reproach

When the wicked cometh into any place or company,

then cometh also contempt either,

1. Passively; he is justly contemned and reproached by those who converse with him. Or rather,

2. Actively; he despiseth and scorneth all instruction and reproof, neither fearing God nor reverencing man; for he seems here to note his sin rather than his punishment.

And with ignominy reproach and he doth not only contemn others in his heart, but showeth his contempt of them by ignominious and reproachful expressions and carriages.

Poole: Pro 18:4 - A man’ s // As deep waters // The well-spring of wisdom as a flowing brook

A man’ s i.e. a wise man’ s, as the next clause explains this; who is worthy of the name and hath the understanding of a man in him. This Hebrew word ofttimes notes an eminent or excellent person, and therefore is opposed to Adam, which designs any ordinary man.

As deep waters full of deep wisdom.

The well-spring of wisdom as a flowing brook that wisdom which is in his heart is continually pouring forth wise and good counsels.

Poole: Pro 18:5 - It is not good // To accept the person

It is not good i.e. it is a most wicked and hateful thing. See Poole "Pro 17:15,26 .

To accept the person to favour his unrighteous cause.

Poole: Pro 18:6 - A fool’ s lips enter into contention // His mouth calleth for strokes

A fool’ s lips enter into contention a fool by his rash and wicked speeches provoketh others to quarrel with him, and, as it follows, to strike him.

His mouth calleth for strokes procureth strokes to himself.

Haydock: Pro 18:1 - Reproach

Reproach. True friendship resembles charity, and bears all things, 1 Corinthians xiii. 4. Hebrew now reads Thave, "desire;" instead of Thuane, occasion, or "pretext," which must have been in the copies of the Septuagint and Vulgate. (Calmet) ---

Protestants, "through desire, a man having separated himself, seeketh and intermeddleth with all wisdom." The solitary seeks heaven. (Haydock)

Haydock: Pro 18:2 - Heart

Heart. Conformable to his passions. (Calmet) ---

Hebrew, "unless to lay open his heart." He wishes to appear wise, and to justify his wicked designs. (Haydock)

Haydock: Pro 18:3 - Contemneth

Contemneth both God and man, Luke xviii. 4. Hebrew, "is contemned" in his turn. (Calmet) ---

He is like a man abandoned by the physician. (Op. Imp. in Matt. Hom. 40.)

Haydock: Pro 18:4 - Man

Man, who is just and wise. His advice deserves attention, chap. xx. 5.

Haydock: Pro 18:6 - Quarrels

Quarrels. Hebrew, "blows." Septuagint, "death;" (ver. 7.) which are the usual consequences of quarrels.

Gill: Pro 18:1 - Through desire a man having separated himself, seeketh // and intermeddleth with all wisdom

Through desire a man having separated himself, seeketh,.... Or, "a separated man seeketh desire" ^g; his own desire, will, and pleasure. This is either to be understood in a good sense, of one that has a real and hearty desire after sound wisdom and knowledge, and seeks in the use of all proper means to attain it; and in order to which he separates himself from the world and the business of it, and retires to his study, and gives up himself to reading, meditation, and prayer; or goes abroad in search of it, as Aben Ezra: or of a vain man that affects singularity; and who, through a desire of gratifying that lust, separates himself, not only from God, as Jarchi interprets it, pursuing his evil imagination and the lust of his heart; and from his friends, as the Septuagint and Arabic versions; but from all men, like the Jews, who "please not God, and are contrary to all men"; so such a man sets himself to despise and contradict the sentiments and opinions of others, and to set up his own in opposition to them. This is true of the Pharisees among the Jews, who had their name from separating themselves from all others, having an high opinion of their own Wisdom and sanctify; and also of the Gnostics among the Christians, who boasted of their knowledge, and separated themselves from the Christian assemblies; and were sensual, not having the Spirit, being vainly puffed up with their fleshly mind;

and intermeddleth with all wisdom; the man who is desirous of being truly wise and knowing grasps at all wisdom, every branch of useful knowledge; would gladly learn something of every art and science worthy of regard; and he makes use of all means of improving himself therein; and covets the company and conversation of men of wisdom and knowledge, that he may attain to more; he intermingles himself with men of wisdom, as Aben Ezra interprets it, and walks and converses with them. Or if this is to be understood of a vain glorious person, the sense is, "he intermeddles" or "mingles himself with all business" ^h, as it may be rendered; he thrusts himself into affairs that do not concern him, and will pass his judgment on things he has nothing to do with; or he monopolizes all knowledge to himself, and will not allow any other to have any share with him. Jarchi interprets this clause thus,

"among wise men his reproach shall be made manifest;''

and observes, that their Rabbins explain it of Lot separating from Abraham, following the desires of his heart: but R. Saadiah Gaon better interprets it of an apostate from religion; that objects to everything solid and substantial, in a wrangling and contentious manner; and "shows his teeth" ⁱ at it, as Schultens, from the use of the Arabic word, renders it.

Gill: Pro 18:2 - A fool hath no delight in understanding // but that his heart may discover itself

A fool hath no delight in understanding,.... In natural understanding, and in the improvement of his mind in it; he delights not in books, nor in the conversation of men of learning and sense: or in spiritual understanding, in the understanding of spiritual things; these are foolishness to a natural man; nor does he delight in reading the Scriptures, nor in hearing the word, and attendance on it in the house of God, but is weary of such exercises;

but that his heart may discover itself; and the folly that is in it: such men only desire to have some knowledge and understanding, to make a show of it, that they may be thought to be wise, and to be capable of talking of things as if they understood them, when it is only to the exposing of themselves and their ignorance; some persons attain to no more learning and knowledge than just to be capable to show that they are fools. Or, "but in the discovery of his heart" ^k; he delights in discovering that; not the wisdom, but the folly that is in it.

Gill: Pro 18:3 - When the wicked cometh, then cometh also contempt // and with ignominy reproach

When the wicked cometh, then cometh also contempt,.... When he comes into the world, as Aben Ezra; as soon as he is born, he is liable to contempt, being born in sin; but this is true of all: rather, as the Vulgate Latin, and with which the Septuagint, Syriac, and Arabic versions agree, when he cometh into the depth of sin, or to the height of his wickedness; he commences a scoffer at, and condemner of all that is good: when he comes into the house of God, it may be said, "there comes contempt"; for he comes not to hear the word, in order to receive any profit by it, but to contemn it, and the ministers of it;

and with ignominy reproach: or, "with the ignominious man reproach" ^l: he that despises all that is good, and treats divine things in a ludicrous way, will not spare to reproach the best of men, and speak evil of them falsely, for the sake of religion. Or the meaning of the whole is, that wicked men, sooner or later, come into contempt, ignominy, and reproach, themselves; they that despise the Lord are lightly esteemed by him; and a vile person is contemned in the eyes of a good man: such bring shame and disgrace upon themselves and families while they live; and, when they die, they are laid in the grave with dishonour; an infamy rests upon their memories, and they wilt rise to everlasting shame and contempt.

Gill: Pro 18:4 - The words of a man's mouth are as deep waters // and the wellspring of wisdom as a flowing brook

The words of a man's mouth are as deep waters,.... The words of a great and mighty man; of an excellent and valuable man, as Jarchi; or of a wise man, as Aben Ezra. The doctrines which such a man has imbibed, and his heart is full of and his mouth utters, are like to "waters", pure, purifying, and refreshing; to "deep waters", which make no noise, and cannot be easily fathomed: such are the deep mysteries of grace, the wisdom of God in a mystery, spoken among them that are perfect; of which a good man makes no boast, but humbly declares; out of the abundance of his heart, his mouth speaks;

and the wellspring of wisdom as a flowing brook; there is a spring of spiritual wisdom and knowledge in him; a well of living water, springing up unto everlasting life; and from thence it flows freely and constantly; communicating itself liberally unto others, and ministering grace to the hearers, for their edification.

Gill: Pro 18:5 - It is not good to accept the person of the wicked // to overthrow the righteous in judgment

It is not good to accept the person of the wicked,.... For a judge to have respect to a wicked man in a cause before him, and to favour him, because he is a rich man, or a relation, or he has received some kindness from him; none of these things should have any influence upon him

to overthrow the righteous in judgment: though he may be a poor man and a stranger, and to whom the judge is under no private and personal obligation; yet justice ought to be done without any respect to persons; to do otherwise is not only not good, but very bad, very sinful and criminal; it is contrary to law and justice; it is doing injury to men, and is repugnant to the will of God, and offensive to him, Lev 19:15.

Gill: Pro 18:6 - A fool's lips enter into contention // and his mouth calleth for strokes

A fool's lips enter into contention,.... That is, between others, when he has nothing to do with it; but he must be meddling, and make himself a party in the contention, which is an argument of his folly; he says things which occasion disputes, raise contentions among men, and provoke to wrath and anger. The Septuagint version is, "the lips of a fool lead him to evils": for, as they lead him to contention and strife, the issue of that is confusion and every evil work;

and his mouth calleth for strokes: as he stirs up and encourages contention, so he proceeds to blows, and excites others to them; from words he goes to blows, and, by the ill and provoking language of his mouth, gets many a blow to himself. Jarchi seems to understand it of chastisement, from the hand of God; see Pro 26:3.