Proverbs Chapter 18
Wisdom in Getting Along with Others
Proverbs 18:1
“A man who isolates himself seeks his own desire; He rages against all wise judgment.”
A man who separates himself from others and lives in isolation does so because he is ultimately seeking his own will and desire. Such behavior reflects selfishness and pride, showing an unwillingness to humble oneself and cooperate with others. God designed mankind to live in community, to serve one another, and to exercise love and patience in relationships. Separation and isolation from godly fellowship often come from an unteachable spirit and a self-centered heart. The Mishnah applies this principle by teaching the necessity of not separating from the community because people have responsibilities as social beings.
He rages against all wise judgment because his isolation drives him into a state of self-sufficiency that resists correction, counsel, and accountability. Man was made in the image of a triune God who exists in perfect unity and fellowship within Himself. Therefore, to reject community is to rebel against the very design of God. The one who isolates himself quarrels with sound wisdom, showing contempt for the counsel of the wise. The desire for independence from others may appear strong, but it leads to spiritual blindness and moral error.
Proverbs 18:2
“A fool has no delight in understanding, But in expressing his own heart.”
The fool takes no pleasure in acquiring knowledge or seeking understanding. Wisdom brings no joy to him because he is ruled by his own desires and emotions rather than by truth. The fool is stubborn, like a stake fixed in the middle of a stream, letting all wisdom pass by but never moving or growing. The wise find joy in learning and submitting to truth, but the fool delights only in self-expression and opinion.
He delights in expressing his own heart, not because it holds wisdom, but because pride drives him to display his thoughts and feelings without restraint. His words are not intended to learn or edify, but to exalt himself. This kind of speech reveals vanity and spiritual emptiness. Just as Noah’s drunkenness led to indecent exposure, so the fool’s speech exposes the shame and folly of his heart. The fool loves the sound of his own voice and finds satisfaction in revealing his inner foolishness, while the wise man controls his tongue and seeks understanding.
Proverbs 18:3
“When the wicked comes, contempt comes also; And with dishonor comes reproach.”
Wherever wickedness appears, contempt soon follows. The wicked carry with them a proud and scornful spirit that despises righteousness and mocks holiness. Their hearts are lifted in arrogance, and their actions bring contempt from God and men alike. As wickedness rises, it produces an atmosphere of disdain, rebellion, and irreverence.
With dishonor comes reproach because sin always brings shame and disgrace. The wicked not only experience dishonor from their actions, but their very lives become a reproach and warning to others. Just as pride goes before destruction and a haughty spirit before a fall, so reproach inevitably follows dishonor. Those who despise righteousness will, in time, be despised by righteousness itself.
Proverbs 18:4
“The words of a man’s mouth are deep waters; The wellspring of wisdom is a flowing brook.”
The speech of a man reflects the depth of his inner life. The words of the wise are like deep waters, rich and inexhaustible, flowing from a heart that meditates on truth. Just as water sustains and refreshes, wise words nourish and strengthen the soul. From a man who fears the Lord comes understanding that washes and renews the hearer, cleansing away the pollution of sin and ignorance.
The wellspring of wisdom is a flowing brook, ever fresh, life-giving, and continual. True wisdom does not run dry because its source is not man but God. When the heart is filled with divine wisdom, it produces an overflow of grace and truth that refreshes others. The words of the righteous are not stagnant but living, bringing encouragement, correction, and blessing. Wisdom is not merely hidden knowledge but a continual outflow of understanding that touches all who listen.
Wisdom in Judgment and Speech
Proverbs 18:5
“It is not good to show partiality to the wicked, Or to overthrow the righteous in judgment.”
Showing partiality to the wicked is a moral offense before God. To favor those who do evil or to excuse their actions undermines justice and truth. The temptation to do so may arise from a variety of motives—misplaced compassion, the desire for approval, or the influence of bribes—but each is corrupt in the sight of God. True justice must be blind to status, wealth, and influence, judging according to righteousness alone. As Clarke observes, a man’s riches or position should never be allowed to distort the outcome of a case; when the wicked rich oppress the poor righteous, those distinctions must be forgotten entirely.
To overthrow the righteous in judgment is the inevitable consequence of showing favor to the wicked. When partiality enters a court, the truth is perverted, and those who are innocent suffer. God’s standard is clear: justice must be rooted in truth, not in the person. When wickedness is shielded because of who commits it, the rights of God are despised and His justice mocked. As Bridges remarks, justice requires that the cause be heard, not the person; to reverse this order is to trample upon divine righteousness.
Proverbs 18:6
“A fool’s lips enter into contention, And his mouth calls for blows.”
It is the nature of the fool to provoke conflict through his speech. His words are careless, prideful, and argumentative, and they lead naturally to strife. The fool cannot restrain his tongue, and as a result, he invites quarrels wherever he goes. Instead of bringing peace, he stirs up trouble with his reckless talk.
His mouth calls for blows because his contentious spirit often leads him into situations where punishment or correction becomes necessary. Whether through verbal rebuke or physical discipline, the fool’s words bring consequences upon himself. His inability to govern his speech reveals his lack of wisdom, for Scripture teaches that “In the multitude of words sin is not lacking, but he who restrains his lips is wise” (Proverbs 10:19).
Proverbs 18:7
“A fool’s mouth is his destruction, And his lips are the snare of his soul.”
The fool’s own words become the weapon that destroys him. He exposes his folly, damages his reputation, and ultimately ruins his own life through careless speech. Many have brought ruin upon themselves through an unguarded tongue. Words once spoken cannot be recalled, and the fool’s mouth becomes the instrument of his downfall.
His lips are the snare of his soul because his speech entraps him spiritually and morally. The term “snare” here suggests entanglement and captivity. The fool becomes ensnared by his own utterances, losing credibility, peace, and even salvation’s influence upon his heart. As Bridges noted, it is remarkable that when the Apostle Paul analyzed human depravity, he emphasized the tongue—“Their throat is an open tomb; with their tongues they have practiced deceit; the poison of asps is under their lips; whose mouth is full of cursing and bitterness” (Romans 3:13–14). The mouth of the fool, uncontrolled and profane, reflects a corrupt heart and ensnares the soul in ruin.
Proverbs 18:8
“The words of a talebearer are like tasty trifles, And they go down into the inmost body.”
The gossip or talebearer spreads stories that are enticing to hear, like sweet morsels of food. The human ear and heart are naturally drawn to such talk because it appeals to curiosity and pride. Even those who know better find it difficult to resist listening to slander or scandal. Yet what seems pleasant at first is deadly to the spirit. The damage caused by a talebearer is profound, for gossip destroys reputations, divides friends, and poisons communities. Trapp warned that he who takes away a man’s good name kills him while alive and ruins his posterity, being worse than Cain, who at least gave his brother eternal rest in death.
These words go down into the inmost body because gossip affects the soul deeply. Once received, it alters how we think and feel about others, even if the tale is false. Scripture warns against receiving accusations without confirmation: “By the mouth of two or three witnesses every word shall be established” (Deuteronomy 19:15; 2 Corinthians 13:1; 1 Timothy 5:19). The danger is that once these “tasty trifles” enter the heart, they create a craving for more, as Ross notes. Waltke contrasts this with Jeremiah’s godly appetite: “Your words were found, and I ate them, and Your word was to me the joy and rejoicing of my heart” (Jeremiah 15:16). Rather than feasting on gossip, the wise should fill their hearts with the Word of God, which nourishes rather than corrupts.
Wisdom in Work, Refuge, Wealth, and Humility
Proverbs 18:9
“He who is slothful in his work is a brother to him who is a great destroyer.”
Laziness is not a harmless fault; it is a destructive force. The one who is slothful in his work stands in close relation to the man who actively destroys. Though their methods differ, their end is the same—ruin. Laziness may seem passive, but it consumes by neglect. It allows good things to decay and duties to go undone. As previously noted in Proverbs 15:19, laziness is theft because the slothful man lives off the labor of others, it is selfishness because he lives for his own comfort, and it is neglect of duty because he fails to fulfill the responsibilities God has entrusted to him.
The slothful man and the destroyer are brothers in that both contribute to the same outcome—waste and loss. As G. Campbell Morgan noted, there is no neutrality in life. Every man is involved in the conflict between good and evil. If one is not working constructively with God, he is, by neglect, aiding the forces that oppose Him. Deborah’s curse of Meroz for failing to help the Lord against His enemies (Judges 5:23), Christ’s words that “He who is not with Me is against Me” (Matthew 12:30), and James’ statement, “Therefore, to him who knows to do good and does not do it, to him it is sin” (James 4:17), all affirm this truth.
This principle applies directly to our labor. Constructive work is the divine law of human progress. A man who is lazy undermines the very structure of what God commands him to build. As Morgan wrote, “Each works or wastes. Not to work well is to aid the process of waste.” The one who ruins through carelessness and neglect is no better than the one who ruins by deliberate destruction. Both betray the stewardship God has entrusted to them.
Proverbs 18:10
“The name of the Lord is a strong tower; The righteous run to it and are safe.”
Here is one of the most comforting truths in all Scripture: the name of the Lord is a place of safety for the righteous. The strength lies not in the mere utterance of His name but in what His name represents—His character, His power, His faithfulness, and His covenant promises. To run to the name of the Lord is to take refuge in all that He is.
The Lord revealed His name and character to Moses: “Now the Lord descended in the cloud and stood with him there, and proclaimed the name of the Lord. And the Lord passed before him and proclaimed, ‘The Lord, the Lord God, merciful and gracious, longsuffering, and abounding in goodness and truth’” (Exodus 34:5–6). The believer may run to this strong tower and find refuge in each aspect of God’s nature—His love, mercy, strength, and righteousness. In Him, there is complete safety from the condemnation of sin, the curse of the law, and the assaults of the enemy.
Spurgeon beautifully described this truth: “Numberless are those castles in the air to which men hasten in the hour of peril... but all shall melt like snow and vanish like a mist.” Only the Lord provides a true stronghold. The righteous run to Him in faith, not carrying their own burdens or righteousness, but casting all upon Him. The psalmist declared, “God is our refuge and strength, a very present help in trouble” (Psalm 46:1).
Those who run to the Lord find peace and security within His fortress. Trapp observed, “All creatures run to their refuges when hunted. Run therefore to God by praying and not fainting.” The righteous run freely, unburdened by pride or sin, casting themselves wholly upon the mercy of God. “Their sins they leave to mercy, and their righteousness to the moles and bats,” as Spurgeon wrote.
Proverbs 18:11
“The rich man’s wealth is his strong city, and like a high wall in his own esteem.”
In contrast to the righteous who trust in the Lord, the rich man puts his confidence in wealth. He views his riches as a fortress and a high wall protecting him from adversity. Yet his confidence is a delusion; it exists only “in his own esteem.” Wealth may provide temporary comfort and limited protection, but it cannot defend against sin, death, or divine judgment.
The man who trusts in riches is spiritually vulnerable. Trapp likened him to “a naked man in a storm, and an unarmed man in the field, or a ship tossed in the sea without an anchor.” Wealth may serve as a temporary shelter, but it cannot protect against the ultimate storms of life. As Jesus warned, “For what will it profit a man if he gains the whole world, and loses his own soul?” (Mark 8:36).
Garrett notes that while wealth offers a measure of earthly protection, it deceives its possessor with the illusion of greater security than it can truly give. The believer must see through this illusion and trust in the Lord, whose name—not wealth—is the strong tower of safety.
Proverbs 18:12
“Before destruction the heart of a man is haughty, and before honor is humility.”
Pride is always the prelude to destruction. When the heart is lifted up in arrogance, it invites the judgment of God. Proverbs 16:18 declares, “Pride goes before destruction, and a haughty spirit before a fall.” The proud man exalts himself, seeking recognition and praise, but he does so at the cost of his own ruin. As Spurgeon observed, pride is a sin without excuse, for unlike lust or greed, it offers no real gain—only an illusion of superiority. It opens the floodgates of the heart and drains the soul for the fleeting satisfaction of human applause.
In contrast, humility precedes honor. True humility is not self-deprecation or false modesty; it is seeing oneself rightly before God. “It is not humility to underrate yourself,” said Spurgeon. “Humility is to think of yourself, if you can, as God thinks of you.” The humble man depends entirely on God, acknowledging his own weakness and God’s sufficiency.
The life of Jesus Christ provides the perfect model of this truth. The prophet Isaiah foretold His suffering and subsequent exaltation: “Behold, My Servant shall deal prudently; He shall be exalted and extolled and be very high” (Isaiah 52:13). Paul echoes this in Philippians 2:8–9, saying, “And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross. Therefore God also has highly exalted Him.”
Those who walk in humility will, in time, be lifted up by the Lord. As James 4:10 commands, “Humble yourselves in the sight of the Lord, and He will lift you up.” Pride leads to downfall; humility leads to glory.
Wisdom in Listening, Endurance, Knowledge, and Generosity
Proverbs 18:13
“He who answers a matter before he hears it, it is folly and shame to him.”
Wisdom requires patience and discernment before speaking. To answer a matter before hearing it fully is both foolish and shameful. Many are quick to give opinions, eager to speak rather than to listen, forming conclusions before they possess all the facts. This impulsive speech often stems from pride and self-importance, as Kidner aptly called it “a special snare of the self-important.” The wise man, however, listens carefully, gathers understanding, and only then responds.
It is folly to speak hastily because it leads to error. Without full knowledge, our words misrepresent truth and may harm others. It is shame because it exposes our lack of restraint and judgment. Clarke observed, “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!” A wise man waits to hear both sides, considering the matter carefully. As James 1:19 instructs, “So then, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath.” The one who speaks before listening dishonors both himself and the truth.
Proverbs 18:14
“The spirit of a man will sustain him in sickness, but who can bear a broken spirit?”
Man’s inner strength, when fortified by faith and godly character, can sustain him through physical sickness and adversity. Those who have walked with God through affliction have often found their spirit upheld by His grace, enduring even what seemed unbearable. As Bridges wrote, “Christian principle strengthens natural strength. Outward troubles are bearable, yes, more than bearable, if there is peace within.”
But when the spirit is broken—when hope and courage collapse—the burden becomes unbearable. A crushed spirit saps vitality, destroys willpower, and leaves a person desolate. Ross notes that a “broken spirit suggests a broken will, loss of vitality, despair, and emotional pain.” Such inward despair can be more devastating than physical pain itself.
Spurgeon’s compassion toward those suffering from nervous or emotional affliction reminds us that such conditions are not imaginary. “Let us be very tender with brethren and sisters who got into that condition,” he urged. He explained that some sicknesses shake the nervous system so severely that even the smallest disturbances cause great pain. Thus, a wounded spirit must be met with understanding, not criticism. Encouragement, prayer, and love are often the best medicine for those whose spirit is broken.
Ultimately, the sustaining spirit of man is strengthened only by the indwelling presence of God. David knew this when he prayed, “Create in me a clean heart, O God, and renew a steadfast spirit within me” (Psalm 51:10). The broken spirit can only be healed by the Spirit of God, who restores hope and gives life anew.
Proverbs 18:15
“The heart of the prudent acquires knowledge, and the ear of the wise seeks knowledge.”
True wisdom is marked by a continual hunger for learning. The heart of the prudent is not satisfied with what it already knows; it actively pursues deeper understanding. Wisdom is never idle or complacent—it listens, observes, and seeks to discern truth. The prudent heart “acquires knowledge,” meaning it gathers, treasures, and applies truth to life.
The ear of the wise seeks knowledge because the wise man listens with intention. He is teachable, open to instruction, and humble enough to learn from anyone who speaks truth. Ross observed, “By paralleling ‘heart’ and ‘ears,’ the verse stresses the full acquisition of knowledge: the ear of the wise listens to instruction, and the heart of the wise discerns what is heard to acquire knowledge.” Both mind and heart work together to gain wisdom.
This verse underscores that wisdom is not innate but cultivated. The wise man listens to God’s Word, to godly counsel, and to life’s lessons. Proverbs 1:5 affirms, “A wise man will hear and increase learning, and a man of understanding will attain wise counsel.” The wise are learners all their days, while the fool thinks he already knows enough.
Proverbs 18:16
“A man’s gift makes room for him, and brings him before great men.”
Generosity and thoughtful giving open doors of opportunity and favor. This proverb is not about bribery but about the natural power of kindness and courtesy. The word “gift” here (Hebrew mattan) refers to a genuine offering of goodwill rather than a corrupt payment. A sincere gift can smooth difficulties, build relationships, and create paths that words alone cannot.
Jacob understood this when he sent gifts ahead to Esau to reconcile after years of separation (Genesis 32:20). Likewise, Joseph’s brothers brought a small gift to Egypt when they went before the governor (Genesis 43:11). These were not bribes but expressions of respect and goodwill.
The principle is simple yet powerful: generosity often precedes opportunity. A gracious spirit will often find itself welcomed where the selfish man is excluded. As Kidner noted, such giving may be “an innocent courtesy or eirenicon,” a peace offering that builds bridges rather than barriers.
“And brings him before great men.” A person who gives with wisdom and sincerity gains access and favor with influential people. Yet, while this principle holds true in human affairs, the believer rejoices that no gift is needed to gain access to God. As Bridges beautifully declared, “Blessed be God! We do not lack any gifts to bring before Him. Our welcome is free. The door of access is forever open. Our treasure of grace in His unchanging favor is unfathomable.”
Through Christ, the greatest Mediator, we have free entrance before the throne of grace. As the apostle Paul wrote, “For there is one God and one Mediator between God and men, the Man Christ Jesus” (1 Timothy 2:5). Unlike earthly greatness that may require a gift, divine favor is freely given through grace.
Wisdom in Judgment, Conflict, and Words
Proverbs 18:17
“The first one to plead his cause seems right, until his neighbor comes and examines him.”
This proverb gives timeless counsel on discernment and justice. Human nature tends to favor the first version of a story we hear. When the first person presents his case, it often sounds convincing because he selects details that support his side. Yet when the other party speaks, the truth often appears quite different. The first plea seems right until the neighbor comes and examines him, exposing inconsistencies or omissions.
Clarke wisely observed, “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.” Waltke adds that this principle demands equal hearing for both sides before rendering judgment, echoing Deuteronomy 19:16–18, where false witnesses were to be examined thoroughly.
This verse also reminds believers to handle Scripture and doctrine with integrity. Arguments for biblical truth should be able to withstand examination and cross-questioning. To present half-truths or weak reasoning in defense of the faith only damages the cause of truth. As Proverbs 12:17 declares, “He who speaks truth declares righteousness, but a false witness, deceit.” The wise man does not speak until both sides are heard and truth is discerned through patient inquiry.
Proverbs 18:18
“Casting lots causes contentions to cease, and keeps the mighty apart.”
In ancient Israel, casting lots was often used to determine decisions, not by chance, but as a means of submitting the outcome to God’s providence. When disputes arose that could not be resolved by reasoning, the matter was given into the Lord’s hands through this process. By appealing to divine authority, contentions ceased, and unity was restored.
Garrett notes that casting lots was a respected method in Israel to settle disputed matters because it symbolized releasing the issue to God. Proverbs 16:33 affirms this principle: “The lot is cast into the lap, but its every decision is from the Lord.” When human pride and argument threatened peace, the people deferred to the Lord’s will.
Ross explains that in the New Testament era, divine arbitration now occurs through God’s Word and godly leadership, as seen in 1 Corinthians 6:1–8, where believers are encouraged to settle matters according to spiritual wisdom rather than worldly courts. The phrase “keeps the mighty apart” illustrates that even strong and influential men—who might otherwise fight to defend their pride—can be restrained by submitting to an external, authoritative decision. The principle teaches humility and reliance on divine wisdom in resolving conflicts.
Proverbs 18:19
“A brother offended is harder to win than a strong city, and contentions are like the bars of a castle.”
Few wounds cut deeper than those inflicted between brothers. When trust is broken and offense occurs, reconciliation becomes exceedingly difficult. An offended brother is harder to win back than a fortified city because emotional and relational barriers rise like defensive walls. Clarke observed that when brothers fall out, reconciliation is extremely difficult because fraternal enmities are often strong and enduring.
Bridges captures the heart of the matter: “It is as if the closer the relationship, the wider the breach. The thread, once snapped, is not easily joined.” This verse is a warning against careless words or actions that offend those nearest to us. It is far better to guard peace than to try to restore it once broken.
The second line compares contentions to “the bars of a castle.” Once conflict takes root, it imprisons both parties in bitterness, pride, and resentment. As Kidner states, the proverb warns of the “invisible walls of estrangement, so easy to erect, so hard to demolish.” Bridges quoted Chrysostom’s wise counsel: “Have but one enemy, the devil. With him never be reconciled; with your brother never fall out.” Reconciliation is hard but not impossible when pursued through humility and forgiveness. As Jesus taught, “Blessed are the peacemakers, for they shall be called sons of God” (Matthew 5:9).
Proverbs 18:20
“A man’s stomach shall be satisfied from the fruit of his mouth; from the produce of his lips he shall be filled.”
This proverb reveals the powerful reciprocity of speech. Words have consequences, and a man’s life is often filled or emptied by what he says. The “fruit of his mouth” represents the results or outcomes of his speech. Those who speak wisely and truthfully may find blessing and provision, even materially, as some earn their living by teaching, preaching, or speaking.
Yet the deeper truth here is that whatever a person “dishes out” through his words, whether good or evil, he will eventually consume himself. Waltke explains that this proverb “forces the thought that whatever a person dishes out, whether beneficial or harmful, he himself will feed on it to full measure through what his audience in return dishes out to him.” Words set in motion a harvest that will return to the speaker, for “death and life are in the power of the tongue” (Proverbs 18:21).
Thus, wise speech nourishes both the speaker and his hearers, while careless words poison both. The wise man speaks truth seasoned with grace, and from such lips flow satisfaction, peace, and blessing.
Wisdom in Speech, Marriage, and Relationships
Proverbs 18:21
“Death and life are in the power of the tongue, and those who love it will eat its fruit.”
The tongue possesses immense power, capable of producing either life or death. Words can bless or destroy, heal or wound, build up or tear down. What a person says can set in motion consequences that reach far beyond the moment of speech. The same instrument that offers encouragement and truth can also spread deceit and ruin. This truth complements the previous proverb, which shows that speech can provide sustenance and satisfaction, but here the stakes are higher—life and death themselves.
The Midrash insightfully notes, “The evil tongue slays three, the slanderer, the slandered, and the listener.” (Midrash Tehillim 52:2). Slander kills reputations, friendships, and peace. It harms not only the one spoken against but also corrupts the heart of the speaker and poisons the soul of the hearer. Solomon’s use of “mouth,” “lips,” and “tongue” throughout Proverbs (as in verse 21) emphasizes that every aspect of speech will receive its due reward (Trapp).
Those who love the tongue—meaning those who recognize its influence and use it wisely—will “eat its fruit.” Their words will yield blessing, influence, and peace. Conversely, those who misuse speech will also reap what they sow. As Jesus said, “For by your words you will be justified, and by your words you will be condemned” (Matthew 12:37). The wise understand that the tongue is not to be treated carelessly, for its fruit—whether sweet or bitter—will return to the speaker.
Proverbs 18:22
“He who finds a wife finds a good thing, and obtains favor from the Lord.”
Marriage is a divine institution, established by God Himself in Genesis 2:21–25. The joining of man and woman was never man’s idea, but God’s gracious provision to meet human need. “And the Lord God said, ‘It is not good that man should be alone; I will make him a helper comparable to him’” (Genesis 2:18). Thus, he who finds a wife finds not a burden but a blessing, a good thing designed for companionship, sanctification, and stability.
While some scholars debate whether “good” here specifically means a good wife, the sense is clear—God intends marriage to be a good and sacred union. As Ross notes, “Although it does not say it, the verse clearly means a ‘good’ wife.” Even when not perfect, a wife is to be esteemed as a blessing, being useful for fellowship, comfort, and the prevention of sin (Poole). Clarke adds a practical note that, though marriage has its challenges, “there are few cases where a wife of any sort is not better than none.”
This proverb also teaches that marriage is a manifestation of divine favor. “And obtains favor from the Lord” points to the reality that a godly wife is not merely found by human effort but given by divine grace. “As with the first man,” Waltke notes, “the Creator gives each fractured male with whom He is pleased one wife to complete the abundant life He intended.” The Hebrew phrasing resembles Proverbs 8:35—“For whoever finds me finds life, and obtains favor from the Lord”—implying that after wisdom itself, the next greatest blessing is a good wife (Kidner).
Marriage remains a holy covenant, not a cultural construct. Though the modern world diminishes its value, God’s word remains steadfast: marriage between one man and one woman is still a channel of His favor and goodness.
Proverbs 18:23
“The poor man uses entreaties, but the rich answers roughly.”
This verse reflects the sad reality of social inequality and human pride. The poor, lacking wealth or influence, must approach others with humility and supplication, often begging for fairness or opportunity. “Speaks supplications; comes in a submissive manner; uses a low language, as a broken man,” says Trapp. The poor man’s soft tone is born of necessity, yet it pictures how believers ought to approach God—with reverence, dependence, and humility.
By contrast, the rich man “answers roughly.” He feels secure in his resources and thus often speaks with arrogance or impatience. Poole interprets this as prideful speech “either to the poor or to others that converse with him, being puffed up with a conceit of his riches.” The proverb does not justify this behavior but exposes it as worldly and ungodly. Bridges observed that even cultured men who display courtesy within their social class often treat subordinates with contempt, revealing the corruption of pride.
In Christ, we see the opposite model. Jesus, though Lord of all, showed equal compassion to both rich and poor. “Was Jesus not as considerate to blind Bartimaeus as to the nobleman of Capernaum?” (Bridges). The world honors status, but Christ honors humility. Believers are called to reflect His impartial love, treating all people with dignity and respect.
Proverbs 18:24
“A man who has friends must himself be friendly, but there is a friend who sticks closer than a brother.”
This proverb contains both practical wisdom and deep spiritual truth. On the human level, it reminds us that friendship requires effort, warmth, and reciprocity. Those who desire loyal friends must themselves be loyal, approachable, and kind. Selfishness and isolation will yield loneliness. As the New Testament affirms, “A man who has friends must himself be friendly,” reflecting the principle that generosity of spirit draws others in.
Yet Solomon’s statement moves beyond general friendship to something greater. “There is a friend who sticks closer than a brother.” Even the best earthly relationships can falter, but there exists a friend whose loyalty surpasses the bonds of blood. Bridges points to David and Jonathan as an earthly example of this kind of devotion. Still, the ultimate fulfillment is found in Jesus Christ.
Ross highlights the grammatical shift from plural (“friends”) to singular (“a friend”), indicating the contrast between many shallow acquaintances and one faithful companion. Waltke explains that “the friend whose loyalty transcends the solidarity of blood is realized in Jesus Christ.” He is the Friend who loved us unto death, as He declared in John 15:13–15: “Greater love has no one than this, than to lay down one’s life for his friends. You are My friends if you do whatever I command you.”
Spurgeon captured this beautifully: “Now I have a question to ask… Is Jesus Christ your friend? Have you a friend at court—at heaven’s court? Is the Judge of quick and dead your friend? Peer or peasant, rich or poor, learned or illiterate, this question is for each of you—Is Christ my friend?”
Jesus alone perfectly fulfills this proverb. He is the Friend who never leaves nor forsakes (Hebrews 13:5), who bears our burdens (1 Peter 5:7), and who loves at all times (Proverbs 17:17). Human friendships may fail, but Christ’s love endures forever.
