PROV. XIII.20.
This Book of the Proverbs is a Miscellany of Sentences, full of various and profound wisdom, both with regard to things civil and sacred. It concerns all kind of matters, the customs, vices, humours of men; the duties and business of life; the government and events of providence. The principal rules and observations concerning these, are here set down in plain and pithy Sentences: And though some of them may at first glance perhaps seem to be but obvious and flat, yet upon a nearer and more considerate view, they will all of them be found to be (as they are styled) משלי, ruling speeches, such as are fit to have a special authority over a man, in the guidance of his affairs.
The Text concerns that great advantage or prejudice which will follow upon the choice of those companions with whom we do most familiarly converse.
Society is in it self so necessary to humane life, that the Philosopher doth from thence define a Man to be ζῷον πολιτικόν, a sociable creature; as if this were one main property and end of humane nature. Quaecunque vaga nascuntur & actura vitam segregem,1 armata sunt, hominem imbecillitas cingit, saith the Stoick. Other creatures which are intended for wandering and solitude, are naturally armed for their defence, whereas man is born the weakest and most helpless of all things, having only these two advantages for his protection, Society and Reason.
But now because the chief benefit of this is not always to be attained in a common relation to a publick Body, without the more private and intimate league of friendship; a crowd is not company; magna civitas may be magna solitudo, therefore the want of friends may in some sense be called solitude, and so disadvantageous to the well-being and comfort of life, ut solem è mundo videantur tollere, qui amicitiam de vita humana, (as the Roman Orator speaks) that we had as good lose the sun out of the firmament, (Cicero) as friendship from amongst men.
It hath been observed, that the wisest and greatest Monarchs that ever were, in the midst of all their other enjoyments, could not think themselves happy without this. And though the distance of their condition, might seem to debar them from this privilege, which requires an equal; yet rather than want a friend, they have descended to some of their subjects, making them to be participes curarum, though not without great inconveniences and hazards from the people. Such a high rate have they put upon this privilege of Friendship.
Adam in the state of innocence, could not be happy, though in Paradise, without a companion.
Our Saviour himself, who for our sakes was content to forgoe the usual pleasures and contentments of life, yet would not be without this necessary refreshment of an intimate friend, but rather chose to admit one of his servants unto this near relation, the disciple whom he loved.
The Wiseman having observed this great necessity of friendship and society, and of what high importance it is to be right in the choice of them, he doth in this Book scatter up and down diverse Proverbial sayings for our direction about it. Amongst these the Text is one.
For the manner of it, ‘tis put by way of Antithesis or opposition, betwixt good and bad company, under the name of wise and foolish; together with the several consequences which will follow upon such conversation. The one shall grow wise, the other shall be destroyed; wherein there is implyed a double issue or event, that being twice to be understood which is but once spoken; it being all one as if he should have said, he that walketh with the wise shall be wise and prosperous, but a companion of fools shall be foolish and miserable.
The Terms have little of difficulty in them.
He that walketh. By walking with or being a companion, is not meant every casual commerce or negotiation with others: For he that in this sense would wholly avoid wicked men, must needs go out of the world, 1 Cor. 5.10. But those phrases do signifie a more familiar and intimate converse.
With the wise. All mankind is in the usual Scripture phrase, especially in the Writings of David and Solomon, distributed under these two heads of wise and foolish, that is good or bad: Wisdom being that which enables a man to make choice of the right means for the attaining of the right end, and only those that are religious being enabled for this, in reference to the chief end of a mans eternal happiness, therefore they alone are said to be wise. A companion of fools shall be destroyed, […]. The Word translated destroyed, is derivable either from one root which signifies to grow worse, or else from another which signifies to be broken and ruined; and is fitly chosen out to comprehend both senses. Besides that it has an elegant allusion by way of Paranomasiae unto the former word רעה, companion.