Proverbs 18:4

18:4. The well-spring of wisdom in the heart of a believer, continually supplies words of wisdom. 5. The merits of a cause must be looked to, not the person. 6,7. What mischief bad men do to themselves by their ungoverned tongues! 8. How base are those that sow contention! and what fatal effects may be expected from small beginnings of jealousy! 9. Omissions of duty, and in duty, are fatal to the soul, as well as commissions of sin. 10,11. The Divine power, made known in and through our Lord Jesus Christ, forms a strong tower for the believer, who relies on the Lord. How deceitful the defence of the rich man, who has his portion and treasure in this world! It is a strong city and a high wall only in his own conceit; for it will fail when most in need. They will be exposed to the just wrath of that Judge whom they despised as a Saviour. 12. After the heart has been lifted up with pride, a fall comes. But honour shall be the reward of humility. 13. Eagerness, with self-conceit, will expose to shame. 14. Firmness of mind supports under many pains and trials. But when the conscience is tortured with remorse, no human fortitude can bear the misery; what then will hell be? 15. We must get knowledge, not only into our heads, but into our hearts. 16. Blessed be the Lord, who makes us welcome to come to his throne, without money and without price. May his gifts make room for him in our souls.

The words of a man's mouth are as deep waters,.... The words of a great and mighty man; of an excellent and valuable man, as Jarchi; or of a wise man, as Aben Ezra. The doctrines which such a man has imbibed, and his heart is full of and his mouth utters, are like to "waters", pure, purifying, and refreshing; to "deep waters", which make no noise, and cannot be easily fathomed: such are the deep mysteries of grace, the wisdom of God in a mystery, spoken among them that are perfect; of which a good man makes no boast, but humbly declares; out of the abundance of his heart, his mouth speaks; and the wellspring of wisdom as a flowing brook; there is a spring of spiritual wisdom and knowledge in him; a well of living water, springing up unto everlasting life; and from thence it flows freely and constantly; communicating itself liberally unto others, and ministering grace to the hearers, for their edification.

4 . a man’s mouth ] The second clause of the verse limits and interprets the first. It is of a wise man’s mouth that the proverb speaks. His words are “as deep waters,” because they are no mere shallow talk, but are full of depth and meaning, “The well-spring of wisdom,” which is their source, does not soon run dry, but is “as a flowing brook,” in its full, clear, steady course. Such were Solomon’s own words to the queen of Sheba, 1 Kings 10:1 ; 1 Kings 10:3 . Somewhat similarly the LXX. make the first clause refer to the still unuttered word in the heart, and the second to its leaping forth thence like the stream from the spring: “Deep water is a word in the heart of a man, But it leaps forth as a river and a fountain of life.”

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. The well-spring of wisdom as a flowing brook; that wisdom which is in his heart is continually pouring forth wise and good counsels.

The parallelism of the two clauses is probably one of contrast. If so, the proverb is a comparison between all teaching from without and that of the light within. "The words of a man's mouth" are dark as the "deep waters" of a pool, or tank ("deep waters" being associated in the Old Testament with the thought of darkness and mystery; compare Proverbs 20:5 ; Psalm 69:2 ; Ecclesiastes 7:24 ); but "the wellspring of wisdom is as a flowing brook," bright and clear. The verse presents a contrast like that of Jeremiah 2:13 .

Verse 4. - The words of a man's mouth are as deep waters. "Man" ( ish ) here means the ideal man in all his wisdom and integrity, just as in Proverbs 18:22 the ideal wife is intended under the general term "wife." Such a man's words are as deep waters which cannot be fathomed or exhausted. The metaphor is common (see Proverbs 20:5 ; Ecclesiastes 7:24 ; Ecclus. 21:13). For "mouth," the Septuagint reads "heart:" "Deep water is a word in a man's heart." The second hemistich explains the first: The well spring of wisdom as a flowing ( gushing ) brook . A man's words are now called a well spring of wisdom, gushing forth from its source, the wise and understanding heart, pure, fresh, and inexhaustible. Septuagint, "And it leapeth forth ( ἀναπηδύει ) a river and a fountain of life." Or we may, with Delitzsch, take the whole as one idea, and consider that a man's words are deep waters, a bubbling brook, and a fountain of wisdom. Proverbs 18:4

4 Deep waters are the words from a man's mouth, A bubbling brook, a fountain of wisdom. Earlier, we added to hominis the supplement sc. sapientis, but then an unnecessary word would be used, and that which is necessary omitted. Rather it might be said that אישׁ is meant in an ideal sense; but thus meant, אישׁ, like גּבר, denotes the valiant man, but not man as he ought to be, or the man of honour; and besides, a man may be a man of honour without there being said of him what this proverb expresses. Ewald comes nearer the case when he translates, "deep waters are the heart-words of many." Heart-words - what an unbiblical expression! The lxx, which translates λόγος ἐν καρδίᾳ, has not read דברי לב, but דבר בלב (as Proverbs 20:5, עצה בלב־). But that "of many" is certainly not a right translation, yet right in so far as אישׁ (as at Proverbs 12:14) is thought of as made prominent: the proverb expresses, in accordance with the form of narrative proverbs which present an example, what occurs in actual life, and is observed.

Three different things are said of the words from a man's mouth: they are deep waters, for their meaning does not lie on the surface, but can be perceived only by penetrating into the secret motives and aims of him who speaks; they are a bubbling brook, which freshly and powerfully gushes forth to him who feels this flow of words, for in this brook there never fails an always new gush of living water; it is a fountain or well of wisdom, from which wisdom flows forth, and whence wisdom is to be drawn. Hitzig supposes that the distich is antithetic; מים עמקּים, or rather מי מעמקּים, "waters of the deep," are cistern waters; on the contrary, "a welling brook is a fountain of wisdom." But עמק means deep, not deepened, and deep water is the contrast of shallow water; a cistern also may be deep (cf. Proverbs 22:14), but deep water is such as is deep, whether it be in the ocean or in a ditch. 4b also does not suggest a cistern, for thereby it would be indicated that the description, דברי פי־אישׁ, is not here continued; the "fountain of wisdom" does not form a proper parallel or an antithesis to this subject, since this much rather would require the placing in contrast of deep and shallow, of exhausted (drained out) and perennial. And: the fountain is a brook, the well a stream - who would thus express himself!