Proverbs 18:15
The heart of the prudent gets knowledge; and the ear of the wise seeks knowledge.
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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.With the wise and prudent there is no loss of time. "Heart" and "ear" - the mind working within, or gathering from without materials for its thought - are, through this channel or that, ever gaining knowledge. 15. (Compare Pr 1:5, 15, 31). The heart of the prudent getteth knowledge, by employing his thoughts and studies upon it.

The ear of the wise getteth knowledge, by a greedy and diligent attention to those from whom he may learn it. The heart of the prudent getteth knowledge,.... More knowledge; for he must have some, and a considerable share, to be denominated "prudent", whether in things natural, civil, or spiritual: and such will be heartily desirous of more, and make use of all means to attain it, by which they do come at a large share of it;

and the ear of the wise seeketh knowledge; a wise man seeks to get it by hearing; he listens to what others say, and especially such that are wiser and more knowing than himself: so such as are wise to salvation, as they desire to know more of Christ and of divine things, and make use of all means for that purpose; among the rest, hearken to what Christians, of a superior class to themselves, drop in private conversation; and particularly they constantly attend to the ministry of the word; and thus seeking it, they find an increase of it.

The heart of the prudent getteth knowledge; and the ear of the wise seeketh knowledge.
15. the heart … the ear] While “the heart” within, like some busy workman in his chamber is acquiring knowledge, “the ear” without is no less on the alert in accumulating fresh materials to increase the store.Verse 15. - The first clause is similar to Proverbs 15:14; the second gives a kind of explanation of the former - the understanding of the wise man is always expanding and increasing its stores, because his ear is open to instruction, and his ability grows by wholesome exercise (comp. Proverbs 1:5). Daath, "knowledge," which is used in both clauses, the LXX. translates by two words, αἴσθησιν and ἔννοιαν. 9 He also who showeth himself slothful in his business,

   Is a brother to him who proceedeth to destroy.

The Hithpa. התרפּה signifies here, as at Proverbs 24:10, to show oneself slack, lazy, negligent. מלאכה is properly a commission for another, as a king has a messenger, ambassador, commissioner to execute it; here, any business, whether an undertaking in commission from another, or a matter one engages in for himself. He who shows himself slack therein, produces in his way, viz., by negligence, destruction, as truly as the בּעל משׁחית, who does it directly by his conduct. Thus one is named, who is called, or who has his own delight in it, to destroy or overthrow. Jerome, incorrectly limiting: sua opera dissipantis. Hitzig well compares Matthew 12:30. In the variation, Proverbs 28:24, the destroyer is called אישׁ משׁחית, the connection of the words being adject.; on the contrary, the connection of בעל משׁחית is genit. (cf. Proverbs 22:24; Proverbs 23:2, etc.), for משׁחית as frequently means that which destroys equals destruction. Von Hofmann (Schriftbew. ii. 2, 403) understands 'אישׁ מ of the street robber, 'בעל מ of the captain of robbers; but the designation for the latter must be 'שׂר מ, though at 1 Kings 11:24 he is called by the name שׂר גּדוּד. The form of the word in the proverb here is more original than at 38:24. There חבר [companion] is used, here אח [brother], a general Semitic name of him who, or of that which, is in any way related to another, cf. Job 30:29. Fleischer compares the Arab. proverb: âlshbht âkht alkhṭyât, scepticism is the sister of sin.

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