According to this interpretation the sense is, 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,…

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.

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.

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.

It is not good, i.e. it is a most wicked and hateful thing. See Poole “Prov. 17:15, Prov. 17:26. To accept the person; to favour his unrighteous cause.

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.

The words of a tale-bearer, who privily slandereth his neighbour, are as wounds; deeply wound the reputation, and afterwards the heart, of the slandered person. Compare Prov. 12:18. Or, as others render the word, are as smooth or flattering, i.e.

They are alike; though they take several paths, yet both come to one end, even to extreme want and poverty.

The name of the Lord, i.e. the Lord, as he hath revealed himself in his works, and especially in his word by his promises, and the declarations of his infinite perfections, and of his good will to his people. Is a strong tower; is sufficient for our protection in case of the greatest dangers.

He trusts to his wealth, as that which will either enable him to resist his enemy, or at least purchase his favour.

Before destruction the heart of man is haughty; pride is a cause and presage of ruin, as is noted, Prov. 16:18. Is; or, goeth. This clause we had Prov. 15:33.

Before he heareth it; before he hath fully heard and considered what another is speaking about it. It is folly and shame; it is a shameful folly, though he seek the reputation of a wise man by it, as if he could readily and thoroughly understand all that another cart say before he hath uttered it.

The spirit, i.e. the soul, to wit, which is unwounded, as appears by the opposite branch of the verse; which is vigorous and cheerful, supported by the sense of God’s love, and the conscience of its own integrity, and the prospect of its present peace and future happiness.

The heart of the prudent getteth knowledge, by employing his thoughts and studies upon it. The ear of the wise getteth knowledge, by a greedy and diligent attention to those from whom he may learn it.

Maketh room for him; procures him free access to great men. Heb. enlargeth him, as this very phrase is rendered, Ps. 4:1, and elsewhere; freeth him from straits and oppressions. Bringeth him before great men; gets him favour and free conversation with them.

He that is first in his own cause, he that first pleadeth his cause, seemeth just, both to himself and to the judge or court, by his fair pretences. His neighbour cometh, to contend with him in judgment and to plead his cause, and searcheth him; examineth the truth and weight of his allegations,…

Causeth contentions to cease, by determining the matters in difference. Parteth; maketh a partition, giveth to every one what is right or meet, by the disposition of Divine Providence.

Offended, to wit, by his brother’s unkindness or injury. Is harder to be won; or, is stronger, which is sufficiently understood by the mention of a strong city, to which he is compared; such ellipses being frequent in the Hebrew, as hath been noted before.

Wise and edifying discourses tend to the comfort and satisfaction of the speaker, as well as to the good of the hearers.

Are in the power of the tongue; are brought upon men by the good or bad use of their tongues. That love it; either, 1. The tongue; that love and use much talking, which is oft censured as a sin, and a cause of mischief. See Prov. 10:19, James 1:19. Or, 2.

A wife; either, 1. Simply a wife; for a wife, though she be not the best of her kind, is to be esteemed a blessing, being useful both for society of life, Gen. 2:18, and for the mitigation of a man’s cares and troubles, and for the prevention of sins. Or, 2.

Useth entreaties; humbly begs the favour of rich men, as his necessities and occasions require it. Answereth roughly; speaketh proudly and scornfully, either to the poor, or to others that converse with him, being puffed up with a conceit of his riches, and of his self-sufficiency.

A man that hath friends, Heb. a man of friends; either, 1. Who desires the friendship of others. Or, 2. Who professeth friendship to others. That sticketh closer to him that desires and needs his help; who is more hearty in the performance of all friendly offices.