18:19. Great care must be taken to prevent quarrels among relations and those under obligations to each other. Wisdom and grace make it easy to forgive; but corruption makes it difficult. 20. The belly is here put for the heart, as elsewhere; and what that is filled with, our satisfaction will be accordingly, and our inward peace. 21. Many a one has caused his own death, or the death of others, by a false or injurious tongue. 22. A good wife is a great blessing to a man, and it is a token of Divine favour. 23. Poverty tells men they must not order or demand. And at the throne of God's grace we are all poor, and must use entreaties. 24. Christ Jesus never will forsake those who trust in and love him. May we be such friends to others, for our Master's sake. Having loved his own, which were in the world, he loved them unto the end; and we are his friends if we do whatever he commands us, Joh 15:14.

Verse 19. - A brother offended is harder to be won than a strong city. Something must be supplied on which the comparative notion min, "than," depends. So we may understand "resists more," or something similar. A brother or a once close friend, when injured or deceived, becomes a potent and irreconcilable enemy. The idea of the preceding verses is carried on, and the primary thought is still concerning lawsuits and matters brought before a judge. This is shown in the second clause by the use of the word "contentions" (midyanim). And their contentions are like the bars of a castle. They close the door against reconciliation, shut the heart against all feeling of tenderness. True it is, Ξαλεποὶ πόλεμοι ἀδελφῶν (Eurip., 'Fragm.'). And again, 'Iph. Aul.,' 376 -

Δεινὸν κασιγήτοισι γίγνεσθαι λόγους
Μάχας θ ὅταν ποτ ἐμπέσωσιν εἰς ἔριν. Aristotle also writes thus ('De Republ.,' 7:7): "If men receive no return from those to whom they have shown kindness, they deem themselves, not only defrauded of due gratitude, but actually injured. Whence it is said, 'Bitter are the quarrels of friends;' and, 'Those who love beyond measure also hate beyond measure.'" An English maxim gloomily decides, "Friendship once injured is forever lost." Pliny ('Hist. Nat.,' 37:4), "Ut adamas, si frangi contingat malleis, in minutissimas dissidit crustas, adeo ut vix oculis cerni queant: ita arctissima necessitudo, si quando contingat dirimi, in summam vertitur simultatem, et ex arctissimis foederibus, si semel rumpantur, maxima nascuntur dissidia." Ecclus. 6:9, "There is a friend, who being turned to enmity will also discover thy disgraceful strife," i.e. will disclose the quarrel which according to his representation will redound to thy discredit. The Vulgate and Septuagint have followed a different reading from that of the present Hebrew text: "Brother aided by brother is like a strong and high city, and he is powerful as a well founded palace," Septuagint. The last clause is rendered in the Vulgate. Et judicia quasi vectes urbium; where judicia means "lawsuits," legal disputes; these bar out friendship. The first member of the sentence in the Greek and Latin recalls Ecclesiastes 4:9, etc., "Two are better than one; because they have a good reward for their labour," etc. St. Chrysostom, commenting on Ephesians 4:3 ('Hom.,' 9.), writes, "A glorious bond is this; with this bond let us bind ourselves together alike to one another and to God. This is a bond that bruises not, nor cramps the hands it binds, but it leaves them free, and gives them ample play and greater energy than those which are at liberty. The strong, if he be bound to the weak, will support him, and not suffer him to perish; and if again he be tied to the indolent, he will rather rouse and animate. 'Brother helped by brother,' it is said, 'is as a strong city.' This chain no distance of place can interrupt, neither heaven, nor earth, nor death, nor anything else, but it is more powerful and stronger than all things."

A brother offended is harder to be won than a strong city,.... A fortified city may sooner be taken by an enemy, than one brother offended can be reconciled to another; their resentments against each other are keener than against another person that has offended them; and their love being turned into hatred, it is more bitter; and it is more difficult to compose differences between brethren than between enemies; wherefore such should take care that they fall not out by the way: this is true of brethren in a natural sense; as the cases of Abel and Cain, Jacob and Esau, Joseph and his brethren, Amnon and Absalom, and others, show; and of brethren in a spiritual sense, as Paul and Barnabas, Luther and Calvin, and others;

and their contentions are like the bars of a castle: which cannot be easily broken or cut asunder: so contentions, especially those among brethren, are with great difficulty made to cease, and their differences composed; they will stand it out against one another as long as a strong city, or a barred castle, against an enemy.

19. No feuds so difficult of adjustment as those of relatives; hence great care should be used to avoid them.

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