Chapter 18

1. Through desire. The verse reads literally, “One who is separated seeks for desire; he bursts out against all sound wisdom.” The meaning of the first clause is obscure. Perhaps the LXX has preserved the correct reading: “A man who wishes to separate from friends seeks excuses; but at all times he will be liable to reproach.”

2. Discover itself. That is, that the fool may speak his mind and reveal what he thinks is wisdom (see chs. 12:23; 13:16; 15:2; 17:28).

4. A man’s mouth. The ideal man is evidently referred to. Some men’s words are shallow (see Prov. 20:5; Eccl. 7:24).

5. Accept the person. Compare Lev. 19:15; Deut. 1:17; Prov. 24:23–25; 28:21.

6. Calleth for strokes. The fool gets into trouble because of his ill-advised words.

7. His destruction. When the fool expresses his thoughts he reveals his folly and sinfulness. Thus it is his mouth that brings him to punishment.

8. Wounds. Heb. mithlahamim, occurring only here and in ch. 26:22. It is thought to come from a verb meaning “to swallow greedily”, and hence mithlahamim has been assigned the meaning “sweet morsels”. The clause would thus express the idea that slander is swallowed with avidity and preserved in the memory for later use.

9. Slothful. The lazy man fails to produce his quota, and thus ranks with the one who wastes and destroys (see chs. 10:4; 12:11; 23:21).

10. A strong tower. The name of the Lord stands for all that God is to His people. When Moses asked to see the glory of God, he was permitted to hear the name of the Lord proclaimed in the form of a description of God’s loving-kindness and forgiveness (Ex. 33:18–34:7). Only the grace of God gives hope of salvation to the sinner. Covered by that grace, the sinner is as a fortress impregnable to Satan and his temptations (see DA 324; TM 16, 18; MB 173).

11. Conceit. Heb. maЊskith, rendered “image” (Lev. 26:1), “pictures” (Num. 33:52), and here thought to mean “imagination,” or “conceit.” The LXX renders this second clause, “and its glory casts a broad shadow.” The rendering “protecting” (see RSV) is derived from an alteration of the Hebrew text, reading for the root of masЊkith, sЊakak (sakak) instead of sЊakah. It is only in appearance that riches form a strong tower. Some shift in the market, some series of misfortunes, and the protection is gone. The defense that God offers is both real and indestructible (see Prov. 10:15; 18:10).

12. Before destruction. Since destruction is the natural consequence of sin, and pride is the basic sin, it is to be expected that men’s hearts should reach the heights of haughtiness before the consequences of sin overtake them.

Before honour. Joseph, Moses, Daniel, went through the discipline of captivity or exile before their moments of greatest honor (see chs. 15:33; 16:18; 5T 50).

14. Will sustain. The brave spirit of many men and women who have suffered from crippling accidents or disease bears witness to the truth of the first clause. When the mind despairs or doubts, the body is also affected, and no physical medicine alone can effect a cure (see chs. 15:13; 17:22; MH 238, 241).

15. Getteth knowledge. While wisdom is more valuable than knowledge, those who possess a measure of wise prudence will be diligent in gaining knowledge, which they will use with discretion.

16. Gift. Some have taken this verse to mean that bribery enables a man to get in touch with those who can pervert justice to his gain, but this is not the necessary meaning. The word for “gift” here is different from the one translated “bribe” in the comment on ch. 17:8. Everyone loves a man who bestows gifts upon him (see ch. 19:6), and the donor soon gains access to distinguished circles as a welcome friend (see Luke 16:9).

17. First. That is, the first to plead his cause.

Seemeth just. A visit to a court of law will demonstrate the truth of this. It is natural, and it seems wise for a man to present his own case in the best possible light consistent with a relative version of the truth, but some have found that a frank confession of their guilt will cut the ground under the adversary’s feet and often win his friendship. This is best done, as the Saviour advised, while still on the way to the court (Matt. 5:25).

18. The lot. When both sides accept the decision of the Lord as revealed in the lot, further conflict between powerful litigants is prevented and their immediate quarrels are settled. On the use of the lot see on Joshua 7:14; Prov. 16:33. Paul’s counsel suggests that the use of the lot in settling such matters is not the normal method; instead, God gives wisdom to members of the church to judge the disputes of their brethren (1 Cor. 6:1–8).

19. Offended. It is difficult to translate the Hebrew of the first clause, as is indicated by the large number of supplied words in the KJV. The LXX renders this verse, “A brother helped by a brother is as a strong and high city; and is as strong as a well-founded palace.” It is impossible to determine which reading is correct. Either makes a significant observation. The bitterness of civil wars and family feuds serves to illustrate the truth of the statement in the KJV.

20. Fruit. See on ch. 12:14.

Lips. See on ch. 10:19.

21. They that love it. The tongue can blacken a reputation and drive a man into poverty or death. Small as it is, the tongue can do vast harm. Used in harmony with the will of God to bless and to cheer or to proclaim the gospel of the kingdom, the tongue can do great good. Those who love the tongue, who pamper it, who give it free reign, will do much harm, but the harm will return upon themselves (see Matt. 12:36; James 3; Ed 235; 5T 57).

22. A good thing. Obviously, Solomon is here speaking of the ideal wife, a virtuous, prudent woman who will loyally support him in efforts to serve the Lord (chs. 12:4; 19:14; 31:10; cf. MH 359). One who has been led to unite with such a woman has indeed received a favor from the Lord. That the wise man does not regard some wives in this way is shown by his comments on the nagging, querulous wife (chs. 21:9, 19; 25:24; 27:15).

23. The poor. The rich man can answer as he feels, men will take no open offense, because he is rich and they desire his friendship, but the poor man must measure his words lest he offend those upon whom his livelihood depends (see chs. 14:21; 17:5).

24. Must shew himself friendly. Heb. lehithroФeaФ, from the verb raФaФ, “to break.” Hence the first clause reads literally, “a man of friends will be broken in pieces.” The reading of the KJV is obtained by assuming that lehithroФeaФ comes from the verb raФah, which seems to have the meaning “to associate with” (see Prov. 22:24; Isa. 11:7).

However, lehithroФaФ, is properly from raФaФ and not from raФah. Assuming that the Hebrew is here misspelled, and that lehithroФeaФ is derived from raФah, and assuming another slight change (yesh for Хish), an alternative translation would be “there are friends [merely] to be companions.” Taking this or the literal translation, we get the idea that there are many friends who are not true friends, who exhaust our resources and will not stand by us in the day of calamity.

Friend. Literally, “lover.” The primary meaning of this phrase is undoubtedly that friends sometimes remain faithful even when brothers have turned away (see ch. 17:17). The language of the expression may be conveniently applied to Christ, the true and faithful Friend, the One who never fails (see 2T 271).

Ellen G. White comments

4    ML 207; PP 413

9     2T 500

10   DA 131; MB 173; MYP 50

12   5T 50

21   AH 441; Ed 235

22   MH 359

24   Ed 136; ML 204; 2T 271