The loud calls of PROVERBS. Wisdom to men. CHAPTER VIII. We may consider this chapter as connected with the preceding, and making one continued discourse. Solomon having represented, in what goes before, the dangerous seductions of pleasure, in the language of an adulterous woman; here he describes Wisdom inviting us to her love, in a noble, grand, elevated discourse, and by magnificent promises of the most solid advantages. She (1,) Commends her doctrine and precepts, 1–11. (2,) She extols her divine and excellent works, 12-31. (3,) She invites to the search of her by the view of the richest recompenses, 32-36. B. C. 1000. A. M. 3004. DOTH not wisdom cry? and things; and the opening of my lips A. M. 2004. a || understanding put forth her shall be right things. voice? B. C. 1000. 7 For my mouth shall speak truth: and 1 2 She standeth in the top of high places, by || wickedness is 1 an abomination to my lips. the way in the places of the paths. 8 All the words of my mouth are in right 3 She crieth at the gates, at the entry of the eousness; there is nothing froward or per city, at the coming in at the doors: verse in them. 4 Unto you, O men, I call; and my voice is to the sons of man. 5 O ye simple, understand wisdom and ye fools, be ye of an understanding heart. 6¶ Hear; for I will speak of excellent NOTES ON CHAPTER VIII. 9 They are all plain to him that understandeth, and right to them that find knowledge. 10 Receive my instruction, and not silver; and knowledge rather than choice gold. 11 For wisdom is better than rubies; and e Job xxviii. 15, &c. ; Psa. xix. 10; cxix. 127; Chap. iii. 14, 15; iv. 5, 7; xvi. 16. Namely, of her house, as the harlot stood at her door to invite lovers. Unto you, O men, I call-To all men without exception, even to the meanest and most unworthy. O ye simple-Who want knowledge and experience, and are easily deceived; and ye fools-Wilful sinners. Hear, for I will speak excellent things-Hebrew, OT, princely things; things worthy of princes to learn and practise. Or such as excel common things, as much as princes do ordinary persons. travellers may need direction. She crieth at the Verse 1. Doth not wisdom cry-It is a great ques-gates-The places of judgment, and of the conflution what this wisdom is, of which Solomon dis-ence of the people; at the entry of the city-To incourses so largely and profoundly in this chapter. || vite passengers at their first coming, and to conduct Some understand it of that attribute or perfection them to her house; at the coming in of the doorsof the divine nature which is called wisdom, where- || by God perfectly knows all things, and makes known to men what he judges it necessary or expedient for them to know. This is Bishop Patrick's opinion, who says, "I take wisdom here, as it signifies in other places of this book, and hath been hitherto described; which Solomon now celebrates for her most venerable antiquity, and introduces like a most beautiful person, no less than a queen, or rather some divine being, who, having finished her own praises, concludes with an earnest invitation unto all to become acquainted with her instructions, if they mean to be happy, and to avoid the greatest miseries. Others, however, understand it of the Son of God, who is called the wisdom of God, Luke xi. 49. And it cannot fairly be denied that some passages do best agree to the former, and others to the latter opinion. Possibly," says Poole, "both may be joined together, and the chapter may be understood of Christ, considered partly in his personal capacity, and partly in regard to his office, which was to impart the mind and will of God to mankind."|| folly in them, as there is in the words of the wisest This he did, 1st, By revealing it to, and writing it upon, the mind of man at his first creation, John i. 1-4, &c. 2d, By publishing it unto the patriarchs in the time of the Old Testament, 1 Pet. i. 11; and iii. 18-20. 3d, By declaring it from his own mouth, and by his apostles and ministers under the gospel. Verses 2-6. She standeth in the top of high places -Where she may be best seen and heard; not in corners, and in the dark, as the harlot did; by the way in the places of the paths-Where many paths meet, where there is a great concourse, and where Verses 7-10. For my mouth shall speak truthHebrew, nan, shall meditate, that is, shall speak, not rashly and hastily, but what I have well considered and digested. Wickedness is an abomination, &c.-I hate to speak it; therefore you may be assured I shall not deceive you. All the words of my mouth--All my precepts, promises, threatenings; are in righteousness-Are perfectly just and holy, and conformable to the rules of everlasting righteousness. There is nothing froward or perverse, &c.--Not the least mixture of vanity, or error, or philosophers. They are all plain-Evident and clear, or right, just, and good; to him that understandeth-To him who, with an honest mind, applies himself to the study of them, in the diligent use of all the means appointed by God to that end: or to him whose mind God hath enlightened by his Spirit, though they seem otherwise to ignorant and carnal men; to them that find knowledge--That are truly wise and discerning persons, and taught of God. Receive my instruction, and not silver-Rather than silver, that is, preferably to silver: or, the meaning 13 The fear of the LORD is to hate evil: • pride, and arrogancy, and the evil way, and the froward mouth, do I hate. divine and excellent works. B. C. 1000 15 By me kings reign, and A. M. 3004. princes decree justice. 16 By me princes rule, and nobles, even all the judges of the earth. k 17 I love them that love me: and those that seek me early shall find me. 18 Riches and honour are with me; yea, 14 Counsel is mine, and sound wisdom: I durable riches and righteousness. am understanding; I have strength. may be, "Give not your heart to money, if you would possess wisdom." For he seems to intimate || the inconsistency of these two studies and designs, and the great hinderance which the love of riches gives to the study of wisdom. Indeed, it is impossible to join these two things together, the love of the world and the love of God, which is here implied in the love of wisdom. Verse 12. I wisdom dwell with prudence-I do not content myself with high speculations, but my inseparable companion is prudence, to govern all my own actions, and to direct the actions of others. This is said because some persons have much knowledge and wit, but not discretion. And find out-I help men to find out; witty inventions-Of all ingenious designs and contrivances for the glory of God, and for the good of mankind. "It is the eternal Wisdom that speaks here. She it is from whom all the light and all the knowledge of the wise proceed; all that is true and useful in the understanding and inventions of the human spirit; but above all, the sciences which tend to virtue, and which have God for their end."Dodd. || || Verse 13. The fear of the Lord-Which he had|| before said to be the beginning of wisdom; is to hate evil-It consists in a careful abstinence from all sin, and that not from carnal or prudential motives, but from real hatred to it, on account of its contrariety to the divine nature and attributes, its opposition to God's word and will, its infinite evil in itself, and its eternally destructive consequences; pride-Which he mentions first, as that which is most hateful to God, and most opposite to true wisdom, and to the genuine fear of God, which constantly produces humility; and the evil way-All wicked actions, especially sin- || ful customs and courses; and the froward mouth, do I hate-False doctrines, and bad counsels, and deceits. Verses 14, 15. Counsel is mine, and sound wisdom -Hebrew, in, and essence, that is, all solid, substantial, and useful wisdom is natural and essential to me. I am understanding-By my nature and essence. Or, I am the author of understanding. I have strength-Courage, resolution, and power, to execute all my counsels, and to conquer all difficulties. By me kings reign-They obtain their kingdoms by my appointment and providence; and if they rule their kingdoms wisely and justly, it is by my counsel and assistance. And princes decree justice-Their injustice or wickedness is from themselves, but all the just and good things which they 19 m My fruit is better than gold, yea, than 1 Sam. ii. 30; Psalm xci. 14; John xiv. 21.Chap. iii. 16; Matt. vi. 33. .m James i. 5. Chap. iii. 14; Ver. 10. do they owe to my guidance and aid. "All authority and power come from God; and all those who are established over others have received from the author of this wisdom all their superiority. Whether God gives a prince in his anger or in his mercy, it is he who hath established him; nor can they worthily exercise their power without the succours and assistance of wisdom. A prince may be a prince without having wisdom; but without it he can neither be a good nor a happy prince. Wisdom is the very first of royal qualities. The best and most excellent present which God can give to men, is a just and virtuous prince, and one like himself."-Dodd. Verses 17, 18. I love them that love me-I do not despise their love, though it be but a small and inconsiderable thing to me, but I kindly accept it, and will recompense it with my love and favour; and those that seek me early―That is, with sincere affection, and great diligence, and above all other persons or things in the world; shall find me-Shall not seek in vain, but shall obtain that wisdom which they so highly prize. Observe well, reader, in order that we may seek for wisdom with the earnestness she merits, we must know her value, and love her. We do not desire, much less do we earnestly seek that, the excellence and utility of which we do not know. We must therefore sincerely and importunately ask of God this knowledge, that, understanding the worth and necessity of wisdom, we may fervently desire and love her; and then, in proportion as this love increases, wisdom will more abundantly communicate herself to us: and "the more early in life we begin this search, the more shall we engage the love, and consequently the encouragement of this divine and blessed monitor."-Dodd. Riches and honour are with me-To bestow on those that love me, who shall have as much of them as infinite wisdom sees will be for their good: see on chap. iii. 16, and iv. 7-9. Yea, durable riches and righteousness-Riches honestly gotten, not by fraud and oppression, but in the way of justice and fair dealing; and riches charitably used, for alms are called righteousness. Those that have their wealth from God's blessing on their industry, and that have a heart to do good with it, have riches and righteousness, and such riches will be durable. "Wealth gotten by vanity," says Henry, "will soon be diminished, but that which is well got will wear well, and will be left to children's children; and that which is spent in works of piety and charity is put out to the best interest, and so will The excellences and PROVERBS. antiquity of wisdom. A. M. 3004. fine gold; and my revenue than || nor the 5 fields, nor the highest part A. M. 3004. choice silver. of the dust of the world. B. C. 1000. 6 B. C. 1000. 27 When he prepared the heavens, I was there when he set a compass upon the face of the depth: 28 When he established the clouds above: when he strengthened the fountains of the deep: 29 When he gave to the sea his decree, that the waters should not pass his commandment; when he appointed the foundations of the earth: 30 Then I was by him, as one brought up 25 P Before the mountains were settled, before with him: and I was daily his delight, rejoicthe hills was I brought forth. 26 While as yet he had not made the earth, be durable; for the friends made by the mammon of unrighteousness, when we fail, will receive us into everlasting habitations, Luke xvi. 9." Verses 20, 21. I lead in the way of righteousness -In the way of truth, justice, and mercy, of holiness and happiness; the way in which God would have men to walk, and which will certainly bring them to the desired end. In the midst of the paths of judgment, keeping at an equal distance from both extremes, and from the very borders of them. That I may cause, &c., to inherit substance-Substantial, true, and satisfying happiness; which is here opposed to all worldly enjoyments, which are but mere shadows, and dreams of felicity, chap. xxiii. 5. Ver. 22-26. The Lord possessed me—. -As his eternal Wisdom and Word, which was in the beginning with him, John i. 1, and in him, John xiv. 10, and was afterward made flesh, and dwelt among men, as the only begotten of the Father, full of truth and grace, John i. 14. Before his works of old-His works of creation, as it follows. He is before all things, says the apostle, and by him all things consist, Col. i. 17. I had glory with the Father, says this eternal wisdom, before the world was, John xvii. 5. I was set up from everlasting-Hebrew,, I was anointed, ordained, or constituted, to be the person by whom the Father resolved to do all his works, first to create, and then to uphold, and govern, and judge, and afterward to redeem and save the world; all which works are particularly ascribed to the Son of God, as is manifest from John i. 1, &c.; Col. i. 16, 17; Heb. i. 3, and many other places. From the begin ning-Before which there was nothing but a vast eternity; or ever the earth was— -Which he mentions, because this, together with the heaven, was the first of God's visible works. When there were no depths -No abyss or deep waters, either mixed with the earth, as they were at first, or separated from it; I was brought forth-Begotten of my Father. Before the mountains were settled-Or fixed by the roots ing always before him; 31 Rejoicing in the habitable part of his a Genesis i. 9, 10; Job xxxviii. 10, 11; Psalm xxxiii. 7; civ. 9; Jer. v. 22.- Job xxxviii. 4.- -Josh. i. 1, 2, 18.- Matt. iii. 17; Col. i. 13. in the earth. While as yet he had not made the earth-That is, the dry land, called earth, after it was separated from the waters, Gen. i. 10. Nor the fields-The plain and open parts of the earth, distinguished from the mountains and hills, and the valleys enclosed between them; nor the highest part-Hebrew, the head; the first part, or beginning; or, the best part; that which exceeds other parts in riches or fruitfulness; which he seems to distinguish from the common fields. Of the dust of the world-Of this lower part of the world, which consists of dust. Verses 27-29. When he prepared the heavens I was there-Not as an idle spectator, but as a coworker with my Father. When he set a compass upon the face of the depth-Of that great abyss of water and earth, mixed together, which is called both earth, and water, and the deep, (Gen. i. 2) when he made this lower world in the form of a globe. When he established the clouds above-Hebrew, strengthened them, by his word and decree, which alone upholds the clouds in the air, which otherwise would quickly be dissolved or dispersed. When he strengthened the fountains-When he shut up the several fountains in the cavities of the earth, and kept them there, as it were, by a strong hand, for the use of man and beast; of the deepWhich fountains have their originals from the deep, either from the sea, or from the abyss of waters, in the bowels of the earth. When he gave to the sea his decree-Its bounds or limits, namely, by those parts of the earth which border upon it; that the waters should not pass his commandment-Should not overflow the earth; when he appointed-Or fixed; the foundations of the earth-Hung the earth, self-balanced, upon its centre, or gave the earth its firm standing upon its foundations, notwithstanding all the assaults which the waters of the sea, or those in the bowels of the earth make against it. Verses 30, 31. Then I was by him-Conversant with him, and united to him, as was said before; as 33 Hear instruction, and be wise, and refuse 36 But he that sinneth against me a wrongeth his own soul: all they that hate me love death. it not. u Psalm xvi. 3.- - Psalm cxix. 1, 2; cxxviii. 1, 2; Luke xi. 28. y Chap. iii. 13, 18. 8 Hebrew, bring forth.- Chapter xii. 2. a Chapter xx. 2. 2 one brought up with him-As one tenderly and not, in any way, reject or slight it. But rather indearly beloved by him. I was daily his delight-vite such instructions, by giving them thankful enHis elect, in whom his soul delighted, Isa. xlii. 1. tertainment, and going thither where you may meet Rejoicing always before him—In constant and most with them. For blessed is the man that heareth me intimate communion with him. Rejoicing in the -Who not only hearkens obediently when he is habitable part of his earth—In the vast variety of told his duty, but makes it his business to be rightly creatures wherewith the earth was beautified and informed; watching daily at my gates-Neglecting enriched; and my delights were with the sons of no opportunity, but constantly and diligently attendmen-Made after the likeness of God, and capable ing there where he may be taught how he ought to of converse with him. Then I delighted to uphold live; waiting at the posts of my doors-As servants, them by my power and providence, to reveal my- and clients, and others wait at the doors of princes, self, and my Father's mind and will to them, from or persons eminent for place, power, or wisdom, age to age, to assume their nature, and to redeem that they may be admitted to speak to, or converse and save them. "The wisdom of God," says Cal-with them. Whoso findeth me findeth life—The met, "communicated itself to men preferably to all other sensible creatures; having given to them alone intelligence, and souls capable of the illumination of prudence, and of the practice of virtue. The Son || of God, the eternal wisdom, abundantly proved his delight to be with the sons of men, when for their instruction and salvation he took upon him a human form." Verses 32-35. Now therefore hearken, &c.-Seeing I have a true love to you, and seeing I am so thoroughly acquainted with my Father's mind, and so excellently qualified to be your Counsellor and Ruler; hear instruction and be wise-Hearken, I beseech you, and yield to the voice of your own reason, and of God's holy word; and refuse notHebrew, won, et non abstrahite vos, and do not withdraw yourselves: be so wise and considerate as not to decline hearing, receiving, and obeying it; do wisdom here intended, when attained, is the life, salvation, and happiness of men. Christ, the Wisdom and Word of God incarnate, to whom all these attributes agree perfectly, is peculiarly so. But he must be found; that is, known, believed in, loved, and obeyed; he must be revealed to and in us. Verse 36. But he that sinneth against me-By the neglect or contempt of, or rebellion against my commands; wrong eth his own soul-Doth the greatest injury to his own soul: he even destroys it, and is guilty of the worst kind of murder, of soul-murder. All they that hate me―That reject and disobey my counsels, living in the commission of known sin, which, in God's account, is hating him, as is here and elsewhere implied; love death-Not directly and intentionally, but by consequence, because they love those practices which they know will bring certain destruction upon them. CHAPTER IX. In this chapter Solomon seems to illustrate more fully what he had delivered in the conclusion of the foregoing, (verses 32-35,) concerning the satisfaction and happiness they might expect to find, who would attend at the gates, and submit themselves to the government of that heavenly wisdom, which he had described as proceeding from God; and which he here again represents as a glorious queen, the daughter of heaven, adorned with all perfections, living in a stately palace, unto which she invites all men, and promises them, if they will forsake their follies, the most delicious entertainment. This is set forth under the image of a feast; whereby the sacred writers are wont to express (as the aptest resemblance of it that can be found) the high satisfaction, joy, and pleasure, with which the principles of wisdom and virtue fill our hearts, when we have such a true relish of them, that we embrace and digest them, and are enlivened by them to a pious life. This is the substance of the parable; every part of which is not to be minutely scanned, according to the letter of it. Wisdom invites to her feast, 1–6. Her counsels concerning reproof and instruction, 7-9. A description of the fear of God, and the benefits thereof, 10-12. Sin, in the person of a foolish woman, invites us to her entertainment, 13-17. Which ends in destruction, 18. Wisdom invites A. M. 3004. WISDOM B. C. 1000. seven pillars: b hath builded her || crieth upon the highest places of A. M. 3004. house, she hath hewn out her the city, C 2 She hath killed her beasts; she hath mingled her wine; she hath also furnished her table. B. C. 1000. 4 Whoso is simple, let him turn in hither: as for him that wanteth understanding, she saith to him, 5 Come, eat of my bread, and drink of the 3 She hath sent forth her maidens; she wine which I have mingled. b a Matt. xvi. 18; Eph. ii. 20, 21, 22; 1 Pet. ii. 5.— Matt. xxii. 3, &c.' Heb. her killing.· - Ver. 5; Chap. xxiii. 30. d Rom. x. 15. e Chapter viii. 1, 2.— Verse 14.- Verse 16; Chapter vi. 32; Matt. xi. 25.- h Verse 2; Canticles v. 1; Isa. lv. 1; John vi. 27. nished her table-With all necessaries, and now waits for guests. Verse 3. She hath sent forth her maidens-Her servants, to invite the guests, namely, the ministers of the word of God, whom he calls maidens, for the decency of the parable; for Wisdom being compared to a great princess, it was fit she should be attended on by maidens. She crieth upon the highest places-Upon the tops of the houses, (which were flat,) conformably to what our Lord says, Matt. x. 7, What yehear in the ear, that preach ye upon the housetops. Or, from such high seats and places as those from which judges delivered their sentences, and officers made proclamations for the convenience of the people's better hearing. NOTES ON CHAPTER IX. er, they are free for thee. She hath mingled her Verse 1. Wisdom, &c.-Wisdom here, under a wine-With spices, to make it cheering, invigora most splendid allegory, is represented "as a queen, ting, and delightful, this mixed wine being represitting in her royal palace, and inviting mortals to a sented as the best, chap. xxiii. 29, 30; or, with wabanquet, plentifully furnished with the richest dain- ter, as they used to do in those hot countries, both ties, that they may be fed with celestial delights for for refreshment and wholesomeness: whereby may a blessed immortality. Various have been the en- be intimated to us, that wisdom teaches us temperdeavours of commentators to apply every circum-ance in the use of our comforts. She hath also furstance in this description; but it has been well observed, that whoever would do so, will find themselves in a great error, and quite ignorant of the nature of parabolical writings; for parables may be compared to history paintings, which are intended to convey a general idea, which is to be gathered from the collective body of images, not from any particular figure; the minute circumstances are to be considered only as heightenings of the piece; but the conclusion or general maxim is to be drawn from the scope and assemblage of the whole:" see Schultens and Dodd. Hath builded her house-For the reception and entertainment of her guests; she hath hewn out her seven pillars-That is, many pillars, the number seven being put for any perfect number. Hereby the beauty and stability of the building are signified. Or, perhaps, it is to be understood of the erection of a portico, in which the banquet was to be prepared. This house is opposed to the harlot's house, mentioned chap. vii. 8, and was considered by many of the ancient fathers, as it has also been by many modern commentators, as representing the church, which Christ, the Wisdom of the Father, hath erected and established in the world, which is termed God's house, (1 Tim. iii. 15;|| Heb. iii. 3, 4,) in which the prophets, apostles, and ministers of religion are pillars, (Gal. ii. 9,) and in which a feast of fat things is provided for all that will partake of it: see Isa. xxv. 6, and especially the parables, Matt. xxii. 1-14, and Luke xiv. 16-24, which greatly illustrate this allegory of Solomon. Verse 2. She hath killed her beasts-That is, made provision for her guests: namely, instruction in things the most important, satisfying, improving, and consolatory truths, declarations, and promises; refreshing, cheering, and exhilarating discoveries and communications. If applied to the church of Christ, it signifies the ordinances and means of edification appointed therein, with the gifts, graces, and comforts, and the spiritual and eternal blessings which God hath prepared for his true people, and which he offers to all mankind, to be accepted in the way of repentance, faith, and new obedience. Read Verses 4-6. Whoso is simple-Ignorant, weak, and liable to be deceived, but willing to learn; let him turn in hither-For there is no man so ignorant but he is welcome to come and receive instruction. By this manner of speaking, Wisdom shows that she rejects those scholars who are proud and self-conceited. As for him that wanteth understanding-Hebrew, that wanteth a heart, which is put for understanding, Jer. v. 21; Hos. vii. 11, and elsewhere. She saith to him, Come, eat of my bread--Partake of the provision which I have made; my nourishing and strengthening instructions; and drink of the wine which I have mingled-Receive my refreshing and invigorating comforts. Forsake the foolish-The ignorant and wicked; shun their company and their practices; converse not with them; conform not to their ways; have no fellowship with the unfruitful works of darkness, or with those that do such works The first step toward virtue is to shun vice, and therefore to avoid the company of the vicious. And live-Arise from the dead and live indeed; not a mere animal life, such as brutes live, but now at length live the life of men, the life of Christians. Live a spiritual life, in union with God, and you shall live an eternal life in the enjoyment of him. And go in the way of understanding-Govern thyself by the rules of religion and right reason. It is not enough to forsake the foolish, but we |