Proverbs 18:2

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. (k) "sed in patefacere cor ejus", Vatablus; "sed in detectione cordis sui", Piscator; "sed sane ut enudet cor suum", Schultens.

2 . but that ] The added word in R.V., but only that , brings out the force of the Heb.; q.d. so far from having any delight in understanding, his only delight is in blurting out his own ideas and opinions. There is perhaps, as Speaker’s Comm . suggests, an implied contrast with the “other form of egotism,” condemned in the preceding verse.

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.

Verse 2. - A fool hath no delight in understanding. This may mean that he takes no pleasure in the wisdom of others, is self-opinionated; or, it may be, does not care for understanding in itself, apart from the use which he can make of it. Vulgate, "The fool receives not the words of wisdom;" Septuagint, "A man of no sense has no need of wisdom." To try to teach a fool is to cast pearls before swine, and to give that which is holy unto dogs. But that his heart may discover itself; i.e. his only delight is in revealing his heart, displaying his un-wisdom and his foolish thoughts, as in Proverbs 12:28 ; Proverbs 13:16 ; Proverbs 15:2 . He thinks that thus he is showing himself superior to others, and benefiting the world at large. The LXX. gives the reason, "For rather by folly he is led." Proverbs 18:2

2 The fool hath no delight in understanding; But only that his heart may reveal itself therein. The verb חפץ forms the fut. יחפּץ as well as יחפּץ; first the latter from חפץ, with the primary meaning, to bow, to bend down; then both forms as intransitive, to bend oneself to something, to be inclined to something, Arab. 'ṭf. (Fl.). תּבוּנה is here the intelligence which consists in the understanding of one's own deficiency, and of that which is necessary to meet it. The inclination of the fool goes not out after such intelligence, but (כּי אם־; according to Ben-Naphtali, כי־אם) only that his heart, i.e., the understanding which he thinks that he already possesses, may reveal itself, show itself publicly. He thinks thereby to show himself in his true greatness, and to render a weighty service to the world. This loquacity of the fool, proceeding from self-satisfaction, without self-knowledge, has already, Proverbs 12:23, and often, been reprimanded.

[Reformed Biblical] 290 EXPOSITION OF THE BOOK OF PROVERBS. 13. He that answereth a matter (returneth a word, marg.) before he heareth it, it is folly and a shame unto him. Too often is this Proverb verified in common life. Men will scarcely hear out what is unacceptable to them. They will break in upon a speaker, before they have fully heard him, and therefore answer a matter, which they have little weighed, and but imperfectly understood. The eager disputant prides himself on his acute judgment. He interrupts his opponent, and confutes arguments, or contradicts statements, before he has fairly heard them .* Job's friends seem to have erred here. 1 Elihu, on the other hand, considerately restrained himself, till he had thoroughly heard the matter . 2 Job himself prudently "searched out the cause that he knew not." 3 This impatient spirit tells (little for candour or hu- mility, and only stamps a man's character with folly and shame . It is fraught with injustice in the court of law. (Jahn, vii. 45-52.) Here at least the judge must carefully hear and weigh both sides for a satisfac- tory verdict. The wise man thoroughly heard his difficult case, before he gave judgment. 4 Job was scrupulously exact in thus "contending with his servant." 5 "The rich man, when his steward was accused to him, that he had wasted his goods," did not turn him away upon the mere report, but he examined his account

[Reformed Biblical] † The prophet wisely refrained even a message from God to a king in the moment of passion. (2 Chron. xxv. 16.) ‘A little spark blows up one of sulphureous temper; and many coals, greater injuries, and reproaches are quenched, and lose their force, being thrown at another of a cool spirit.'‡ Indeed a fool may purchase to himself the reputation of wisdom, if only he shut his mouth, instead of exposing his folly to common observation. (Contrast chap. xv. 2; xxix. 11.) ‘He cannot be known for a fool, that says nothing. He is a fool, not who hath unwise thoughts, but who utters them. Even concealed folly is wisdom.'§ How infinitely momentous is the account, which God takes of the 1 2 Pet. ii. 10. Jude, 8, 2 1 Tim. ii. 1-3. 2 Sam. xxiii. 3. Isa. xxxii. 1, 2. 3 Num. xii. 1, 2. Ps. xxxviii. 12-14. Isa. M. 7. * Chap. x. 19. Job, xiii. 5. Comp. Ecclus. v. 12, 13; xxxii. 7-9. Dr. Good in his note on Job, xiii. 5, gives a translation of an Arabic poetical proverb. Keep silence then; nor speak, but when besought; Who listens long, grows tired of what is told: With tones of silver though thy tongue be fraught, Know this—that silence of itself is gold. † Neh. v. 6-11. Cicero advises his brother Quintus (a proconsul in Asia) most diligently to restrain his tongue under anger, which—he adds—is no less a virtue, than freedom from anger itself.— Epist. ad Q. FRATREM, lib. i. 1. ‡ LEIGHTON on 1 Pet. iii. 9. § Bishop HALL. Works, viii. 83.