About Proverbs

Proverbs is a collection of practical wisdom for daily living, teaching that the fear of the Lord is the foundation of all true knowledge and wise conduct.

Author: Solomon and othersWritten: c. 970-700 BCReading time: ~3 minVerses: 24
WisdomFear of the LordRighteousnessFamilySpeechWork

King James Version

Proverbs 18

24 verses with commentary

Proverbs on Speech and Relationships

1

Through desire a man, having separated himself, seeketh and intermeddleth with all wisdom. Through: or, He that separateth himself seeketh according to his desire, and intermeddleth in every business

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KJV Study Commentary

Isolating oneself to pursue selfish desires demonstrates pride's antisocial tendency. The one who separates rages against sound wisdom, rejecting the counsel and accountability of community. This warns against individualism that spurns the body of Christ's mutual edification.

Ellicott’s Commentary for English Readers

XVIII. (1) **Through desire a man, having separated himself **. . .—This should probably be rendered, *The separatist seeketh after his own desire, against all improvement he shows his teeth. *The man of small mind is here described, who will only follow his own narrow aims, who holds himself aloof from men of wider views than his own, and will not join with them in the furtherance of philanthropi...
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2

A fool hath no delight in understanding, but that his heart may discover itself.

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KJV Study Commentary

The fool 'hath no delight in understanding, but that his heart may discover itself.' The Hebrew 'galah' (discover/reveal) means to uncover or expose. Fools don't seek truth but use conversation to showcase themselves. This describes prideful speech focused on self-promotion rather than learning. Reformed theology values humility and teachability. The wise person listens to understand; the fool tal...
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Ellicott’s Commentary for English Readers

(2) **But that his heart may discover itself—***i.e., *unless his cleverness can be displayed thereby; he does not prize understanding for itself, apart from his own interests.

Jamieson-Fausset-Brown Bible Commentary

PSALM 140 Psa 140:1-13. The style of this Psalm resembles those of David in the former part of the book, presenting the usual complaint, prayer, and confident hope of relief. **1. evil man--**Which of David's enemies is meant is not important.
3

When the wicked cometh, then cometh also contempt, and with ignominy reproach.

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KJV Study Commentary

Wickedness brings contempt, and 'with ignominy cometh reproach.' The progression is instructive: 'wicked' (Hebrew 'rasha'—guilty, ungodly) leads to 'contempt' (Hebrew 'buz'—scorn), 'ignominy' (Hebrew 'qalon'—dishonor), and 'reproach' (Hebrew 'cherpah'—shame). Sin compounds its own consequences. Reformed theology's understanding of sin's deceitfulness shows how wickedness snowballs—each sin making ...
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Ellicott’s Commentary for English Readers

(3) **When the wicked cometh, then cometh also contempt.**—Comp. the whole burden of Psalms 106, that sorrow and shame follow sin.

Jamieson-Fausset-Brown Bible Commentary

2-5. This character of the wicked, and the devices planned against the pious, correspond to Psa 10:7; 31:13; 58:4, &c.
4

The words of a man's mouth are as deep waters, and the wellspring of wisdom as a flowing brook.

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KJV Study Commentary

A person's words can be 'deep waters' and 'a flowing brook' of wisdom. The Hebrew 'mayim amaq' (deep waters) suggests profundity and hidden resources. The 'wellspring of wisdom' (Hebrew 'maqor chokmah') flows forth as a brook (Hebrew 'nachal'—stream/torrent). This describes speech rich with insight, nourishing to hearers. Jesus promised that believers would have rivers of living water flowing from...
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Ellicott’s Commentary for English Readers

(4) **The words of a man’s mouth are as deep waters **. . .—*i.e., *the words of a “man,” properly so called, are as deep waters which cannot be easily fathomed; they are a copious stream, which flows from a never failing source; they are a fountain of wisdom which is never exhausted.

Jamieson-Fausset-Brown Bible Commentary

2-5. This character of the wicked, and the devices planned against the pious, correspond to Psa 10:7; 31:13; 58:4, &c.
5

It is not good to accept the person of the wicked, to overthrow the righteous in judgment.

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KJV Study Commentary

Showing partiality to the wicked and overthrowing the righteous in judgment are both evil. The Hebrew 'nasa panim' (accept/lift up the face) refers to favoritism based on status or bribes. To 'overthrow' (Hebrew 'natah'—turn aside, pervert) the righteous denies them justice. Reformed theology insists on impartial justice reflecting God's character (Deuteronomy 10:17). God shows no partiality, and ...
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Jamieson-Fausset-Brown Bible Commentary

2-5. This character of the wicked, and the devices planned against the pious, correspond to Psa 10:7; 31:13; 58:4, &c.
6

A fool's lips enter into contention, and his mouth calleth for strokes.

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KJV Study Commentary

The fool's lips 'enter into contention' and his mouth 'calleth for strokes.' The Hebrew 'rib' (contention/strife) describes legal disputes and quarrels. The fool's speech creates conflict, and his mouth invites 'strokes' (Hebrew 'malkah'—blows/beatings). Foolish speech provokes violence against oneself. This illustrates the principle that our words have consequences. Reformed theology recognizes t...
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Ellicott’s Commentary for English Readers

(6) **His** **mouth calleth for strokes, **which he provokes by his insolence and quarrelsomeness.

Jamieson-Fausset-Brown Bible Commentary

2-5. This character of the wicked, and the devices planned against the pious, correspond to Psa 10:7; 31:13; 58:4, &c.
7

A fool's mouth is his destruction, and his lips are the snare of his soul.

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KJV Study Commentary

The Hebrew word for 'fool' (כְּסִיל/<em>kesil</em>) denotes not intellectual deficiency but moral obstinacy—one who rejects wisdom and divine instruction. The parallel structure intensifies the warning: 'mouth is his destruction' (מְחִתָּה/<em>mechittah</em>, ruin) and 'lips are the snare' (מוֹקֵשׁ/<em>moqesh</em>, trap). The fool's speech becomes a self-destructive mechanism. James 3:6 echoes thi...
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Ellicott’s Commentary for English Readers

(7) **A fool’s mouth is his destruction.—**See above on Proverbs 12:13.

Jamieson-Fausset-Brown Bible Commentary

6. (Compare Psa 5:1-12; 16:2).
8

The words of a talebearer are as wounds, and they go down into the innermost parts of the belly. talebearer: or, whisperer as wounds: or, like as when men are wounded most: Heb. chambers

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KJV Study Commentary

The Hebrew term 'talebearer' (נִרְגָּן/<em>nirgan</em>) literally means 'whisperer'—one who spreads secrets maliciously. 'As wounds' (כְּמִתְלַהֲמִים/<em>kemitlahamim</em>) suggests words that penetrate and infect like physical injuries. The phrase 'go down into the innermost parts of the belly' (יָרְדוּ חַדְרֵי־בָטֶן/<em>yardu chadrey-baten</em>) indicates deep, lasting damage. Gossip doesn't mer...
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Ellicott’s Commentary for English Readers

(8) **The words of a talebearer are as wounds.—**Or, more probably, “as dainty morsels” that are eagerly swallowed, and *“go *down into the innermost parts of the belly,” *i.e., *are treasured up in the deepest recesses of the heart, to be remembered and brought out again when an opportunity for employing them occurs.

Jamieson-Fausset-Brown Bible Commentary

**7. day of battle--**literally, "of armor," that is, when using it.
9

He also that is slothful in his work is brother to him that is a great waster.

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KJV Study Commentary

The Hebrew word 'slothful' (מִתְרַפֶּה/<em>mitrapeh</em>) means 'slack' or 'negligent'—not merely inactive but failing to apply proper diligence. 'Brother to him that is a great waster' (בַּעַל מַשְׁחִית/<em>ba'al mashchit</em>, master of destruction) creates a shocking equation: the lazy worker equals the deliberate destroyer. Both produce the same result—loss, waste, ruin. This proverb refutes t...
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Ellicott’s Commentary for English Readers

(9) **He also that is slothful in his work.—**Whatsoever it may be that is committed to his care, is “brother to him that is a great waster,” or “destroyer “; neglect of duty causes almost as much mischief in life as active wickedness.

Jamieson-Fausset-Brown Bible Commentary

8. (Compare Psa 37:12; 66:7). **lest they exalt themselves--**or, they will be exalted if permitted to prosper.
10

The name of the LORD is a strong tower: the righteous runneth into it, and is safe. safe: Heb. set aloft

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KJV Study Commentary

<strong>The name of the LORD is a strong tower: the righteous runneth into it, and is safe.</strong> This proverb presents a vivid metaphor of divine protection and security found in God's revealed character. The Hebrew word <em>shem</em> (שֵׁם, "name") signifies far more than a mere label—it represents God's entire revealed nature, character, attributes, and covenant reputation. To invoke God's n...
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Ellicott’s Commentary for English Readers

(10) **The name of the Lord is a strong tower.—**The “name of the Lord” signifies the titles by which He has made Himself known, descriptive of His attributes, as “merciful, gracious, longsuffering, abundant in goodness and truth,” &c. (Exodus 34:5; Exodus 34:7); the righteous takes refuge in these, and finds himself in safety, lifted above the trouble which seemed ready to overwhelm him. The rich...
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Jamieson-Fausset-Brown Bible Commentary

9. Contrasts his head covered by God (Psa 140:7) with theirs, or (as "head" may be used for "persons") with them, covered with the results of their wicked deeds (Psa 7:16).
11

The rich man's wealth is his strong city, and as an high wall in his own conceit.

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KJV Study Commentary

This proverb provides penetrating psychological insight into wealth's deceptive power. 'Strong city' and 'high wall' evoke images of security and invincibility—yet the critical phrase is 'in his own conceit' (בְּמַשְׂכִּיתוֹ/<em>bemaskito</em>, in his imagination). Wealth provides false security. The rich man imagines protection that doesn't exist. Jesus echoed this warning in the parable of the r...
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Jamieson-Fausset-Brown Bible Commentary

10. (Compare Psa 11:6; 120:4). **cast into the fire; into deep pits--**figures for utter destruction.
12

Before destruction the heart of man is haughty, and before honour is humility.

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KJV Study Commentary

Pride precedes destruction, humility before honor—this reversal of worldly wisdom shows God's kingdom operates by different principles. The proud heart exalts itself for a fall, while the humble are lifted by God. This anticipates Jesus' teaching that the last shall be first (Matthew 23:12).

Jamieson-Fausset-Brown Bible Commentary

**11. an evil speaker--**or, "slanderer" will not be tolerated (Psa 101:7). The last clause may be translated: "an evil (man) He (God) shall hunt," &amp;c.
13

He that answereth a matter before he heareth it, it is folly and shame unto him. answereth: Heb. returneth a word

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KJV Study Commentary

Answering before listening demonstrates foolish pride—assuming one knows without hearing fully. This is both folly and shame, revealing presumption and disrespect. James 1:19 echoes this: be quick to hear, slow to speak. Wisdom requires patient listening before responding.

Ellicott’s Commentary for English Readers

(13) **He that answereth a matter before he heareth it **. . .—Comp. Ecclesiasticus 11:8.

Jamieson-Fausset-Brown Bible Commentary

12. (Compare Psa 9:4).
14

The spirit of a man will sustain his infirmity; but a wounded spirit who can bear?

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KJV Study Commentary

This proverb presents one of Scripture's most profound observations about human nature. 'The spirit of a man will sustain his infirmity' (רוּחַ־אִישׁ/<em>ruach-ish</em>, the human spirit) indicates that inner resilience enables people to endure physical suffering, poverty, persecution—almost any external hardship. History records countless examples of those who survived horrific circumstances thro...
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Ellicott’s Commentary for English Readers

(14) **The spirit of a man.—**That is, one properly so called, who draws his strength from God, will “sustain his infirmity,” help him to bear up against trouble; “but a wounded spirit” (not one crushed with the sense of sin, for that God will lift up, Isaiah 66:2; Psalm 51:17), which retires into itself and nurses its griefs, “who can bear” the wear of it?

Jamieson-Fausset-Brown Bible Commentary

13. After all changes, the righteous shall have cause for praise. Such **shall dwell--**shall sit securely, under God's protection (Psa 21:6; 41:12).
15

The heart of the prudent getteth knowledge; and the ear of the wise seeketh knowledge.

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KJV Study Commentary

The intelligent heart actively acquires knowledge while the wise ear seeks it out. This describes lifelong learning as mark of wisdom. Passive reception isn't enough—prudent pursuit of understanding demonstrates hunger for truth that characterizes the regenerate heart.

Jamieson-Fausset-Brown Bible Commentary

PSALM 141 Psa 141:1-10. This Psalm evinces its authorship as the preceding, by its structure and the character of its contents. It is a prayer for deliverance from sins to which affliction tempted him, and from the enemies who caused it.
16

A man's gift maketh room for him, and bringeth him before great men.

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KJV Study Commentary

The Hebrew word 'gift' (מַתָּן/<em>matan</em>) can denote both legitimate presents and bribes—context determines which. Here the verse describes neutral observation: gifts open doors and provide access to influential people. This reflects the ancient practice of bringing gifts when approaching rulers (1 Kings 10:2, 25). However, Proverbs elsewhere condemns bribes that pervert justice (17:8, 23). T...
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Ellicott’s Commentary for English Readers

(16) **A man’s gift.**—Judicious liberality “maketh room for him,” helps him to make his way through life. (Comp. Luke 16:9, and the advice there given so to use temporal riches as to gain those of heaven.)
17

He that is first in his own cause seemeth just; but his neighbour cometh and searcheth him.

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KJV Study Commentary

This proverb exposes the danger of one-sided narratives. 'He that is first in his own cause seemeth just' (צַדִּיק הָרִאשׁוֹן בְּרִיבוֹ/<em>tsaddiq harishon berivo</em>)—the first speaker appears righteous because no contrary testimony challenges his account. But when 'his neighbour cometh and searcheth him' (וּבָא־רֵעֵהוּ וַחֲקָרוֹ/<em>uva-re'ehu vachaqaro</em>, examines/cross-examines him), the ...
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Ellicott’s Commentary for English Readers

(17) **He that is first in his own cause seemeth just.**—A man who tells his own story can make a good case for himself out of it, “but his neighbour” (*i.e., *his adversary in the suit) “cometh and searcheth him,” sifts his statements, and shows them to be untenable.
18

The lot causeth contentions to cease, and parteth between the mighty.

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KJV Study Commentary

The 'lot' (גּוֹרָל/<em>goral</em>) refers to the ancient practice of casting lots—similar to drawing straws or rolling dice—to determine outcomes. Israel used lots for various purposes: dividing the Promised Land (Joshua 18:10), selecting the scapegoat (Leviticus 16:8), identifying guilty parties (Joshua 7:14; Jonah 1:7), and choosing between candidates (Acts 1:26). The lot was understood as revea...
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Ellicott’s Commentary for English Readers

(18) **The lot causeth contentions to cease, **as being the judgment of God (Proverbs 16:33). **And parteth between the mighty, **who would otherwise settle their differences by blows.
19

A brother offended is harder to be won than a strong city: and their contentions are like the bars of a castle.

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KJV Study Commentary

This proverb employs military imagery—'strong city' and 'bars of a castle'—to describe relational alienation. 'A brother offended' (אָח נִפְשָׁע/<em>ach nifsha</em>, a brother transgressed against) is 'harder to be won' (מִקִּרְיַת־עֹז/<em>miqqiryat-oz</em>, than a fortified city to capture). The comparison is devastating: restoring a broken relationship is more difficult than conquering a walled ...
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Ellicott’s Commentary for English Readers

(19) **A brother offended.—**Or rather, *wronged.* **Their contentions.—**Of such as have once been friends, “are like the bars of a castle,” or palace, forming an almost impassable barrier to reconciliation. The bitterness of quarrels between friends is proverbial.
20

A man's belly shall be satisfied with the fruit of his mouth; and with the increase of his lips shall he be filled.

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KJV Study Commentary

This proverb articulates the principle of moral causality: words produce consequences—for good or ill—that affect the speaker himself. 'A man's belly shall be satisfied with the fruit of his mouth' uses 'belly' (בֶּטֶן/<em>beten</em>, stomach/womb) to represent the whole person—you consume what your speech produces. 'The increase of his lips' (תְּבוּאַת שְׂפָתָיו/<em>tevu'at sefatav</em>, harvest/...
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Ellicott’s Commentary for English Readers

(20) **A man’s belly shall be satisfied with the fruit of his mouth**.—See above on Proverbs 12:14.
21

Death and life are in the power of the tongue: and they that love it shall eat the fruit thereof.

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KJV Study Commentary

Death and life are in the power of the tongue; and they that love it shall eat the fruit thereof. This profound statement places extraordinary power in human speech, teaching that words operate as creative forces with life-and-death consequences. The Hebrew word shaluwm (peace, wholeness, well-being) and mavet (death) are not merely physical conditions but states of relational and spiritual existe...
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Ellicott’s Commentary for English Readers

(21) **Death and life are in the power of the tongue.**—See above on Proverbs 4:23, where much the same power is attributed to the heart as is here given to the tongue as being its exponent. (Comp. also Proverbs 12:13.) **They that love it—i.e., **to use it.
22

Whoso findeth a wife findeth a good thing, and obtaineth favour of the LORD.

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KJV Study Commentary

This proverb celebrates marriage as divine gift: 'Whoso findeth a wife findeth a good thing, and obtaineth favour of the LORD.' Finding a wife is not merely human achievement but discovery of a 'good thing' (tov) and obtaining Yahweh's favor (ratson). Marriage is presented as blessing from God, not mere social contract or personal choice divorced from divine providence. The language echoes Genesis...
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Ellicott’s Commentary for English Readers

(22) **Whoso findeth a wife **. . .—One who deserves the name of wife, as the one described in Proverbs 31:10, *sqq.*
23

The poor useth intreaties; but the rich answereth roughly.

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KJV Study Commentary

This proverb starkly contrasts communication styles of the poor and rich. 'The poor useth intreaties' (תַּחֲנוּנִים/<em>tachanumim</em>, supplications/pleas)—speaking humbly, appealing for favor and mercy. 'The rich answereth roughly' (עַזּוֹת/<em>azzot</em>, harshly/fiercely)—speaking with arrogance and contempt. The observation is descriptive, not prescriptive—depicting fallen human behavior, no...
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Ellicott’s Commentary for English Readers

(23) **The rich answereth roughly.—**A warning against the hardening effect of riches. (Comp. Mark 10:23.)
24

A man that hath friends must shew himself friendly: and there is a friend that sticketh closer than a brother.

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KJV Study Commentary

This verse contrasts shallow acquaintances with true friendship: 'A man that hath friends must shew himself friendly: but there is a friend that sticketh closer than a brother.' The first phrase likely means: one who has many companions may come to ruin (some manuscripts read 'may be broken to pieces'), suggesting that numerous shallow friendships can be harmful. The contrast presents 'a friend th...
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Ellicott’s Commentary for English Readers

(24) **A man that hath friends must shew himself friendly.**—Rather, *a man of many friends will suffer loss, *for he will impoverish himself by constant hospitality, and in trouble they will desert him (Psalm 41:9); but “there is a friend,” one in a thousand, “that sticketh closer than a brother.” (Comp. Proverbs 17:17.) Ellicott's Commentary for English Readers Text Courtesy of BibleSupport.com...
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