They are the wisest men that are most sensible of the imperfection of their wisdom.—Lawson.
“The mouth of fools feed,” etc., literally, pastures, like a brute. A thing fed takes the texture of its nourishment. The “mouth” or “face” (see [Critical Notes]) of the fool grows more and more inane and brutal.—Miller.
As a hungry man seeks meat, or a covetous man gold, the more he hath the more he desires. Moses was no sooner off the mount where he had seen God face to face, but he cries, “Lord, show me Thy glory!” David, that knew more than his teachers, cries ever and anon, “Teach me Thy statutes.” Job prefers knowledge before his necessary food (chap. xxiii. 12). The wise man finds no such sweetness in the most delicate and dainty dishes, as in the search after Divine knowledge (Psa. cxix. 103). Even Aristotle saith that a little knowledge, though conjectural, about heavenly things is to be preferred above knowledge, though certain, about earthly things. And Agur saith it is to ascend into heaven (Prov. xxx. 4).—Trapp.
First, because the one sort is after the spirit, and therefore they favour the things of the spirit; and the other sort is after the flesh, and therefore they favour the things of the flesh. Secondly, because the one sort is guided by judgment, and choose that which will comfort their consciences; and the other is altogether led by lust, and seek only that which will satisfy their senses. Thirdly, faith makes the one sort to cast an eye to that which will follow hereafter; and sensuality causeth the other (like brute beasts, made to be destroyed) only to look to that which is present.—Dod.
Knowledge is necessary for us, not only to manage the affairs of this life, but also to perform the service of our Maker. Conscience may dictate to us that things are right or wrong, but conscience may be mistaken in her decisions, unless she call in reason to her assistance, for a clear knowledge of the revealed will of God cannot be understood without application of mind. . . . The desire of knowledge is in some sense natural to us all and is manifested very soon. We see how early curiosity exerts itself in lively children. But this natural desire may be misused. 1. It may be too little. Some persons do not desire knowledge so much as they ought, especially they are negligent in acquiring religious knowledge. This negligence may proceed from too warm a pursuit of other things. But what will this world avail us, if we are excluded from an inheritance in the next? It may proceed from mere sloth. But the unprofitable servant, who suffers his talents to lie useless, is to be cast into outer darkness. 2. It may be too much. Some things there are which we ought not to know, and a vain curiosity after them is an abuse of our natural desire of knowledge. This curiosity brought on the fall of our first parents, and still reigns among their posterity. Sin should only be known, as the rocks at sea, that they may be avoided. It becomes us also to be contented with such a knowledge of the Divine nature, and the Divine administration, as we are capable of acquiring, and of future events so far as God hath seen fit to reveal them.—Jortin.
The mouth of fools—the mouth of their souls and understandings—feedeth upon anything; even foolishness itself is good food unto them. Their distempered palate judgeth not the worth of things. They have a mouth to receive knowledge, but they have not a heart to consider and discern what they do receive. None is so ill a feeder as fools. Such fools are they in the prophet Isaiah who say, “Prophesy not unto us, right things speak unto us,” as the original word is, bland things, pleasing things; but the word signifieth in the first place scattered things, such as coming from a scattered brain have no order and aim at no material point. Or else scattered things which may strike at none, which may hurt none, do no good to any. And, indeed, too many such there are. The world is full of speakers and talkers, that speak things they know not, and teach things they have not learned.—Jermin.
The Queen of Sheba, “coming from the utmost parts of the earth;” Nicodemus and Mary, “sitting at the feet of Jesus;” the Eunuch, journeying to Jerusalem; Cornelius and his company drinking in the precious message of salvation; the Bereans, carefully “searching the Scriptures,” all these show “the understanding heart seeking a larger interest in the blessing.”—Bridges.
That in “seeking knowledge” the idea of feasting on it is included, is evident from the terms of the antithesis. It is a feast of “knowledge” above all, of divine knowledge. He who has “understanding,”—who is enlightened of God, and discerns the excellency and glory of divine truth—“seeketh” such knowledge. From experience of the joy already imparted by it, he seeks more and still more—the appetite growing by gratification, delighted with every new discovery, yet never tiring of the old (1 Pet. ii. 1–3). “But the mouth of fools feedeth on foolishness.” That is what they like; that is therefore what they seek, and from which they have their own poor and pitiful enjoyment. In regard to religion itself they are taken with everything that serves the present purpose of keeping all quiet within; that lets conscience alone; that dispenses with serious thought, and preventing inward disturbance, allows them to go on easily and comfortably. They have a relish for all doctrines of this unannoying description—that “prick not” their hearts; that embitter not present sweets by any forebodings of the future; that “prophesy smooth things, and cause the Holy One of Israel to cease from before them”—the scarer of their thoughtless mirth and sinful gratification. They have an appetite for everything of that kind.—Wardlaw.
main homiletics of verse 15.
The Continual Feast.